THE LIFE AND DOCTRINE OF OUR SAVIOUR JESUS CHRIST. With short reflections for the help of such as desire to use MENTAL PRAYER. THE FIRST PART. Also 24. Intertaynments of our Blessed Saviour in the most BLESSED SACRAMENT. With certain Aspirations tending to the increase of the LOVE OF GOD. By. H. M. of the SOCIETY OF JESUS. IHS GANT by MAXIMILIAEN GRAET of the sign of the Angel 1656. Permissu Superiorum, The Life and Doctrine of our Saviour JESUS CHRIST, With short notes for the help of those who desire to be directed in the way of Meditation. The first Part. TO THE READER. THe Life and Doctrine of our Saviour jesus Christ set forth some few years passed with short reflections in latin, by way of Meditation, could not well be translated into our language as it was there digested (though desired by divers) because in great 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 method; that manner of expression and method 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 unexperienced. I thought best therefore myself at convenient times to take it in hand, presuming I might have the more freedom to follow, or to alter the method, as I should find cause, and also to add what might occur to be supplied in places which might seem otherwise bare. As for the work itself, 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, Chrysoft. hom. 18. in Ge●es. that the holy Scripture uttereth nothing rashly, or by chance, and at adventure, but every syllable, and every little tittle of it contains a hidden treasure, and consequently in few words thou mayst find much said, and a great deal of matter in a little compass, and mayst be sure there is still more and more to be found, because (as the same saint advertizeth) they are the words of the holy Ghost, hom 15. whose infinite wisdom compriseth much more in one word, than the wit of man can arrive to dive into. Ponder therefore diligently, not only what is culled out to thy hand, but much more the ground itself: for as the spouse saith in the Canticles Thy breasts are better than wine, and have the savour of most precious ointments: Cant●. Of which I wish thee from my hart abundance, and rest in Christ ●esus. Thy well wissher and Servant H. M. Introduction to the Meditations of the Coming and Childhood of our Saviour. I. PART. I HOcscientes tempus. The time which we live in this World is but time, not Eternity! short, Rom. 〈…〉. uncertain, momentary; We are not assured of the next minute. The long day of 〈◊〉 follows: Day, if we pass this moment Welford and virtuously; Night eternalle, if we pass it wickedly, and do not repent in time. Therefore the Apostle with reason admonisheth us that it is high time to awake and rise from sleep. Hora estjam; perhaps this is the last ho●re, and the last call; Hora est j●a nos de somno sur gear. perhaps now or never shall we have time! let us therefore not only awake, but rise from sleep, and ●loth, and not delay our amendment: for many awake and see their danger, and for sloth or pleasure lie till it be too late. And no● our salvation is nearer than when we did first believe. H●●e enim proprior est ●ostra salus qu●cum credidimus. For the longer we live, the greater is the mercy of God towards us in expecting us; and we are nearer our end, which, if we will, is salvation; and nearer than we can easily believe; for few believe they shall d●e, till they be almost past feeling death. II. How much are we beholding to God that we were not borne and b●ed in the night of infidelity, or Turkism or the like, Nox pr●●eslit, dies autem approqinquavit. But in the day light of the Gospel of Christ where we come with ease to know nor only the true God but the true way of worshipping him, and have means by the Sacraments, and other helps to perform i●, utterly rejecting and detesting the works of darkness, Abijcia●mus ergo opera t●nebrarum, & induamur arma lucis, sicu● in die h●●estè a●bulemus. and practising the centrary virtues: for as they are not only like a comely garment unto us, such as we may with honour appear in before the whole world, but they are armour of offence and defence against our Ghostly enemies, and we grow by the practice of them daily 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 us if we should not follow his doctrine and his steps. And we should be as much ashamed of it as to go naked, after we have come to the use of reason; for whatever is not according to our Saviour's doctrine is but filth and nastiness. Be clothed therefore with jesus Christ. Induimini Dominum jesum Christum. That is, because you cannot do this of yourself, beg incessantly his grace and help, and do not only not hinder him by your perverseness or sloth and idle humour, but concur with your endeavour that you may be clothed, and remain so in perfection, and better and better, by increase of virtue and virtuous practice; toward which the consideration of the mysteries and passages of our Saviour's life will conduce as they begin now of new to be represented unto us by the holy Church this holy time of Advent. Introduction to the coming of our Saviour. II. PART. I. THe great incitement to welcome our Saviour into this world, Hoc lentite in vobis quod in Christo jesu, qui●● in forma Dei esset. etc. Philip. 2▪ 5 and to rejoice at his coming, and the memory of it, is that he is God, not undertaking it of necessity, but freely and Charitably for our redemption, relief, instruction, example. As he is God, he is infinitely happy with in himself, and Was so from all Eternity, equal in all things with his father, one God. one essence, one substance with him, one in power, knowledge, honour. wisdom; and, after the Creation, equal in respect due, and done unto him by all Creatu●es. Above 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 Angel and man had well observed and kept, the first had not fallen, nor the second needed redemption. They did trench upon that which was due unto God, and was his only right, and therefore, as committing rapine upon an others goods were deservedly punished; Not so the second person in the Blessed Trinity, the only son of God, but it was his rig● to be equal and no way inferior: but what he did in this kind was voluntary; Non rapinam arbitratus est esse se aequalem Deo. he as it were emptied himself, concealing what he was, and taking upon him that nature, Ph. 2. 7. which in comparison to the divine Nature and glory was nothing. III. O infinite humiliation! And wherefore? To the end that in the nature of man, he might suffer for man, satisfy for man, s●actifie man, instruct man by word and example, encourage man to suffer for him and for his law, finally crown man with part of the glory due to himself, and make him partaker of himself, that is, bring him into the true way of being like to God, to which he was falsely tempted at the first Creation. This true way is imitation of his humility and obedience, persevering in it unto death and bearing our Closes, Matth. 16▪ 24. as himself teacheth▪ Saying He that will come after me to heaven, or be my disciple on earth▪ let him deny himself, the contentments, in which the world placeth its happiness, Hoc Sentite. Phil. 2. 5 and take up his Cross, and follow me. Let this mind be in you, let these be your thoughts, and endeavour to find favour and contentment in this as Christ jesus did. IV. He humbled himself to the conjunction with humane Nature; to the prison of nine months; to the command of his inferior; to the stable and manger; to poor clouts, and straw; to the inconveniences of an infant, to the company of shepherds; to be circumcised as if he had been guilty of sin; to be presented as subject to the law; to be redeemed after the rate of the poorer sort; to yield to Herod's wrath, as if he had been the weaker; to fly, as if he had need to fear: to wander, as if he had not been lord of the world; to lie hidden, as a man of no account; to be set at naught, as son to a Carpenter; to live in silence, as a man of no parts, to be obedient, as if truly subject. If I make more of myself, behold thou standest up against me. Th. Kemp. ●. 3. c. 8. The Incarnation of our Blessed Saviour▪ I. PART. I. THe Angel Gabriel was sent from God. O ●lessed Angel: Missus ●st Angelus Gabriel ● Deo. Luc. 1. 20. I rejoice with thee that this employment of so great importance and of so high a nature, hath fallen to thy lot. Blessed art thou among those heavenly spirits who assist with thee in the presence of God, and blessed is the message, which thou bringest; Assist me I beseech thee to conceive rightly of it, and to benefit myself by it, as is intended. TWO He was sent to a city of Galilee the name whereof was Nazareth to a Virgin, espoused to a man, whose name was joseph, of the house of David, and the Virgin's name was Marie. Galilae● and Nazareth. Both Country and City were among the jews contemptible; joseph a Carpenter by trade: by which we understand that however to fulfil the promise and prophecy, our Saviour would descend from the blood royal of David; ye● he would do it in the humblest, and concealedest manner that could be; to teach us, not to glory, or place any happiness in that kind of honour which is so much blazed among men, but to shun it. Galilaee, Volubility: joseph, increase Nazareth, florid Marie, exalted. Yet by the names of Galilaee, Nazareth, joseph, and Marie we may justly gather that he would betoken the spiritual change of the world to the better and more flourishing estate; the Increase of God's graces particularly to S. joseph, and to us; and that the Virgin Marie in nature of Mother of God was to be exalted above all creatures, as Lady and Mistress of them al. III. And the Angel being entered in said unto her. Hail, full of grace, our lord is with thee; Blessed art thou among women. Placing thyself in presence of the Blessed Virgin, say with the Angel, and imitate the inward and outward reverence which he bears her: then enlarge thyself considering with how great reason s●e is termed full of grace, being so from her conception and forward, fuller than the Angels themselves (setting a side the clear vision which they enjoyed) by how much she was exalted to a better name; Hebr. 1. 4. she to be Mother, they always servants. Our Lord is with thee: now more specially; greeting thee, and inviting thee to accept of this dignity, and putting this great business of the salvation of the world by this means, into thy hand and choice: O Blessed Virgin▪ choose this, for nothing can be better for thee, or for us; for thereby we shall be blessed among all creatures; above the Angels that fell, and above many of those that stand. Blessed art thou among women, by whom we shall all be blessed: blessed in thyself by the favours received: Blessed in him who designs to be thy son: Blessed in the honour due to thee in regard of it, and the prerogatives which by it thou shalt enjoy Ave gratia plena, Dominus tecum. Beg by her intercession Grace that the unsettlednes of thy soul being cured, thou mayest bring forth, not only flowers of good desires and purposes, but fruits of good works; and increase so in strength of mind that thou mayest be master over thy disordered appetites and passions. Amen. The Incarnation of our Blessed Saviour. II. PART. I. Who when she heard him, she was troubled at his saying. Quae 〈◊〉, ●udisset. Prudently comparing the commendation given with what she found within herself, and how far it was above what see conceived of herself, never having heard the like salutation made to any of those persons, men or women, to whom, it was recorded, that Angels had appeared; whereupon being pensive The Angel said unto her: fear not Marry, for thou hast found particularly grace and favour with God. Behold thou shalt conceive in thy womb and shalt bring forth a son, and thou shalt call his name jesus. ●here in a spiritual sense we may reflect who is bid not to fear, but the humble. And who shall find further grace, but they who cooperate with the former, and do thereby their endeavour to increase it. Who shall conceive in their minds and bring forth a jesus, but they whose conversation is with the Angels by prayer and by good offices. By the intercession of the Blessed Virgin. Beg and purpose accordingly. II. He shall be great, though he must pass to it through many lessenings; and through the whole world he shall ●e called and acknowledged the son of the highest. And the Lord God shall give him the ●eate of his father David: who from a keeper of sheep was made Prince of his people: and he shall reign for ever in ●he house of jacob, who supplanted his Elder brother, that is, sense (which is elder in us then Reason) but the elder must serve the younger, that of his kingdom here in us there may be no end, Rom. 9 12. and we may reign with him with out end. III. Come Lord jesus, and take poSsession of thy kingdom in my hart; Come thou that oughtest to possess it: S. Bern. Hom. 4. super Missus. for Avarice comes and offers to take place. Pride and vanity presents itself and would have the command. Pleasure and pastime are waiting to come in, and over rule. Veni Domine & nolitardare & revoca dispersos in te●ram suam. That all which is in me may acknowledge and obey thee; Come, and establish thy kingdom for ever in me. ●men. Unless be obedient ●o thy command, be I never so great I shall be little, ye worse than nothing; by obeying thee, be I never so contemptible otherwise, I shall be great; and shall have a seat at the right hand of the heavenly father, and reign for ever. However meanly borne here, I shall be the son of the highest: O Grace inestimable! Come holy Ghost and work this great wonder in thy servant. The Incarnation of our Blessed Saviour. III. PART. I. HOw shall this be done because I know not man? Quomodo fiet istud. By this, first it is evident that she had made a vow of perpetual Virginity, to which her husband had consented, otherwise her question had been senseless. Secondly: she did not doubt of the truth of what the Angel said, or demur vpon it, upon the ground which Zacharie had done; whose question was. How shall I know this? for I am old. But upon a resolution not to accept of the greatest honour or dignity that could be imagined, with breach of her vow and offence to God. Encourage thyself to the like resolution in thy good purposes. II. The Angel answering said to her, The holy Ghost shall come upon thee, and the power of the highest shall over shadow thee, that is. Thou shalt not need to fear any breach betwixt God and thee, for it shall be done by his only power and Omnipotency, with out any blemish to thee. Therefore also that which shall be borne of thee, Holy, shall be called the son of God. Bless the Holy of Holies who would vouchsafe the Virgin and us this benefit and beg of her that thou by the grace of the holy Ghost mayst be one of her spiritual Children, and by holiness of life and conversation be reckoned among the Children of God. III. And behold Elizabeth thy Cousin, she also hath conceived a son in her old age, because there shall not be impossible with God any word. One miracle is confirmed by an other (saith S. Bernard) that one joy may be heaped upon an other, S. Ber● supr●. and that the Mother of God should not seem to be made a stranger to the counsels of God. No word is impossible with God: because it is as easy for God to do as to speak▪ O Virgin and lady, speak that word, which heaven and earth and those under earth do expect: from thy mouth doth depend the comfort of those, that are in misery, the redemption of those that are in captivity. Veni sancte spiritus etc. Sine tuo numine nihil est in homine. etc. The Incarnation of our Blessed Saviour. IV. PART. I. BEhold the handmaid of our Lord. Behold humility in the highest degree. She Styles herself hand maid, Ecce ancilla Domini. S. Ambr▪ who is chosen to be Mother, nor is she puffed up with the unexpected promise. Behold her devotion and respect to the will of God delivered by the Angel. Be it done to me according to thy word. Practi●e accordingly humility amidst the greatest honours, and obedience where it is due, taking as from God the messages delivered. II. Behold the infinite Me●cy, the infinite humility of the son of God coming at this consent to vnit● himself to humane nature in the womb of the Virgin. Adore him, and think not much to stoop to whatsoever seems low, irksome, or sounding restraint, seeing he, who was not as other infants, void of reason and understanding, contained himself so long in this enclosure. III. Behold how the Blessed Virgin in her interior did welcome this blessed infant, conceived of her substance; with what admiration, Devotion and reverence▪ and how ever after she held herself so much the more bound to show herself grateful for so great a benefit and dignity, and would not for all the world displease in the least so great a guest; but do ●ll things what ever with intent to please him, and comply with his holy inspirations. IV. Behold with what reverence the Angels of heaven did admire, and ado●e this mystery, and invisibly join themselves to the Archangel Gabriel, (as afterwards in the nativity) singing praises to God the Father, the Son, and the holy Ghost, rejoicing in the Council of God, who had exalted an inferior Creature above them, and acknowledging with due obeisance their duty to the Blessed Virgin. Behold also the Archangel how he took leave other, and returned with joy to his place in heaven, to assist with greater honour before the throne of God; where prostrate I will beseech him again to assist me, and bless God with him in this his first entrance into this world. The visiting of S. Elizabeth. I. PART. I. OUr blessed Lady rising from her devotions, Exurgent, Maria. Luc. 1. 39 and from receiving the greatest guest that could have come unto her, went with him, not out of mere curesie, much less for curiosity, but obeying his inspirations unto the mount anous country, where Zachatie dwelled, and entering the house saluted her Cousin Elezabeth. She that was superior (saith S. Ambrose) came to her inferior to assist her, S. Ambr▪ she made haste to humble and charitable actions. Rise (o my soul) shake of ●loth and delay; thou haste a mountain to climb (thou knowest not whatto morrow will breed. Think of the super●al city, hasten thither by the help of the Uirgen, and sweet jesus. Enter the house of thy hart, Visit, and search into thy infirmities, which are thy nearest kindred. and stick fastest to thee; Begassistance of the Virgin. II. For when Elizabeth heard the salutation of Mariae, the infant did leap in her womb, and Elizabeth was replenished with the holy Ghost, and she cried out with a loud voice▪ Blessed art thou among women, and blessed is the fruit of thy womb. Happy were that soul that could receive a visit, and salutation from the Blessed Uirgen; salute her that thou mayest be saluted; in her presence rejoice with the infant and hope to be sanctified, rejoice in Innocency, and in silence, and in being hidden from the world, and in obscurity, as the world terms it; and think it the greatest happiness, if thou couldst be released out of the prison of this world, to enjoy her and her Son face to face, with out this veil of faith. Gal upon her with ● loud voice. III. In the mean time imitate hers, and S. Elizabeth's faith and expressions. Whence is this to me that the mother of my Lord doth come to me, and my Lord himself. He that is nothingh cannot think whence, but from God alone: And yet God comes to this nothing. Behold with what reverence, admiration, faith, gratitude, and with what profie he is to be received and entertained. Where is the humility of the Virgin? The integrity of the Mother? The diligence of the handmaid? The endeavour of Marie? That those many things may be permitted in thee, which have been said unto thee by our lord. Ps. 44. v. Hear (soul) and consider and incline thy ear and forget all worldly business at the time in which thou art to entertain such a guest: doth not thy hart leap for joy, at the news of his coming? What more welcome news can be expected? O most sweet, o most loving jesus, how much reverence and thanksgiving is due to thee with perpetual praise; for the receiving of ●hy blessed body. Th. Kem. ●. 4. ●. 2. n. 2. The Visitation of S. Elizabeth, II. PART. I. THe blessed Uirgen retiring her thoughts from her own praises turns her hart to God, Magni●icat. lessening what ever may seem to relate to herself, and magnifing the work of God in her, as every one ought to do. And she Magnifies him with her whole soul and strength, clearly discerning what was due to him and what to herself. And as S. John leapt for joy in his and her presence, and at the benefit received, so did she exult in the glory which God received by her son and Saviour, and that he vouch safed to use her as handmaid in this great my sterie: for which she was not only to be eternally in heaven, Ex hoc beatam me dicent etc. but successively here on earth proclaimed 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 great things God hath done for thee in soul and body above tho●sands, Fecit mihi mag●●. upon whom he hath not cast so favourable an eye. And that his Mercies may last upon thee, fear him, reverence him, serve him, love him the more. III. Admire his judgements, who with a strong hand punished the Angelical spirits for their pride of mind, and threw them down from the high preferments which they might have enjoyed, if humble and obedient, Deposuit potentes 〈◊〉 Sede etc. and took compassion of this worm of the earth, Man, subject to hung●● and thirst and a thousand miseries. Thirst thou after justice; for those that neglecting it, make themselves, or account themselves rich towards the world, will be found poor and empty in the sight of God. IV. Apply thyself to receive thy God, who for thy sake hath made himself a Child, merely of his mercy, Suscepit Israel pue●um s●um. 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 ●ercyful that thou mayst find mercy, and receive the rewards which are promised. Amen. The Nativity of S. john Baptist. I. PART. I. Elizabeths' full time was come to be delivered, Elizabeth impletum est etc. Luc. ●. 57 S. Ambr▪ and she bore 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 just hath fullness (saith S. Ambrose) the days of the wicked are empty. They show themselves full of spiritual graces who bring forth solid fruit of virtuous actions; with thes the Angels do congratulate and the whole company of the faithful servants of God, with whom alone we are to accompany and converse as neighbours and kinsmen. For from sinner's far is salvation. Psal. 118. 155. Though even from these the works of God do draw praise 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 father's name, Zacharie. His Mother answering said, not so▪ but he shall be called 〈◊〉 And they said unto her there is none in thy kindred that is called by that name. And they made sign to his father, and demanding a table book he wrote, John is his name, and they mervailed. As we are borne sons of wrath so ordinarily by the world we are put into courses, Eph. 2. 3. which send to wrath, unless the Mother of Grace and Mercy prevent us. If thy neighbours and kindred call upon thee, to follow their les iustificable, or less upright courses▪ as usually, because others do so, answer resolvedly with S. Elizabeth▪ Not so, but Grace shall prevail. Turn thyself to thy heavenly father, and yield thyself as a clean table-book 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 sword's blessing God: and ●eare came upon all the neighbours and all these things were bruited over all the country. And all that hear●, laid them up in their hart, saying, what an one, trow ye, 〈◊〉 this Child be; for the hand of our Lord was with him. Behold the effects of an heroical Act: All do admire it, their mouths aropen to the praise of God in it: those that are otherwise affected, are afraid to move against it, seeing the resolution; they reverence him that persevers in such acts; the sweet odor of it spreads itself through the whole house and country; the good are preferred before the evil, as over ●opping them, however great they seem; The good example sticks in the minds of the beholders, and they are encouraged to do well, and to think of the eternal reward. What an one do ye think this man will prove? This, who is so contemptible in his own eyes: This whose life we esteemed madness etc. But the hand of our Lord is with him etc. Again, what an one do you think this man would prove, if the hand of ●od were not continually with him etc. Gratia tua nos qu●esumus Domine semper preveniat & sequatur a● bonis operibus iugiter presuet 〈◊〉 intentos. Per Christum Dominum nostrum. The Nativity of S. john Baptist. II. PART. I. AS we can never conceive highly enough of the Mystery and benefit of the Incarnation of our Saviour, Benedictus Dominus etc. nor admire it sufficiently, so we can never bless and thank God for it to the full: Le● us therefore join with holy Zacharie (now full of the holy Ghost) and say. Blessed be our Lord God of Israel, because he hath visited, and wrought the redemption of his people. And now not of those only who for a time, and for ou● better instruction, were his chosen people, but the redemption of the whole world, whereof I having been made partaker, have the more obligation ever to bless him, and for protecting and defending me from my Ghosthy enemies. II. Secondly upon his wonderful performance of his promises by his holy prophets from time to time, Sicut locutus e●t per os sancto●●● etc. I must raise my confidence in him, not only for the eternal rewards, which he hath promised to those who live according to his law, but for all 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 seems for a time to leave me) if I continue in my commanded duty and in the performance of wha● other helps I have by his holy inspiration undertaken: and chiefly that when ever I return unto him with har●y sorrow he will not reject me. III. And if he hath called us to a more retired life, V● sine timore 〈◊〉 manu inimicorum liberati▪ where with less just fear of our Ghostly enemies than worldlings have, we may serve him in sanctity and justice in his sight all our days, we have the more reason to bless God for it, and to endeavour to be grateful by making use of those particular means to which he hath directed us, not neglecting so good an occasion of his service and of our own salvation. IV. Pray unto S. john that as he was chosen to discover first this great light to the world, Illumina●● his qui &c. so he will now assist us, not to shut our eyes unto it, and obtain for us the remission of our sins. Per viscera miseri●ordie Dei nostri etc. For if he had been man, man could not have been delivered as S. Augustin speaketh: S. August▪ if from above Light doth not shine upon us we shall remain for ever in darkness and go astray. The office of S. John as Precursor. I. THere was a man s●nt from God whose name was Ihon. Fuit ho● more Missu● 2 D●o. Io. 1. 6. And for such he acknowledged himself when afterwards the Pharisees examining him asked who art thou? A man, and consequently a weak vessel for the purpose intended and indeed for all things, but that we must have confidence in God, who made us, who sends us, who makes use of us as he pleaseth, and good reason we should conform, and concur with him to our poor power, having our eye chiefly upon his Grace, and endeavouring chiefly to maintain his Grace in us. II. He came to give testimony of the light that all might believe through him. Light needs no testimony. How great was our darkness since we needed so much help! When shall I come to discover him face to face with out this rule of faith? But since he hath thought it most Proportional to our state, and therefore vouchsafed to veil himself with our flesh, let us stoop to his pleasure and be content and glad to see him as he gives leave, and beg that all may see him, and at least by example of life conformable to his, law bring as many to him as we can. III. The true light was that which enlightens every man that cometh into this world. How many false lights be there in this world. Honour would take upon it to be light: Riches would be light; knowledge would be light; many principles which the world advanceth, would be light. The true light is Christ Jesus and his doctrine only: This only brings us to the light ●verlasting; This is the only pure light without blemish. By this we may have light and heat, and the flames of eternal love. I● enlighteneth every man that acknoweledgeth himself as man to need it; every one that guideth himself by reason, not by passion or prejudicate opinions. Every one that is enlightened receaves his light from hence, and with out it all were darkness. Give thanks for this light; beg that it may increase in thee and bring thee to that, which is with out so much restraint▪ etc. IV. The direct way to come to this light is to have recourse to those who are sent from God, and to follow their directions: God doth not immediately by himself direct us in all things, neither can we be ever so confident upon our own persuasion as we may justly be upon those who God hath placed in his Church over us: Matth 23. 2. Upon: he Chayer of Moses have sitten Scribes and pharisees▪ hear them notwithstanding▪ (saith our Saviour) and do not easily censure them. S. joseph is certified by the Angel concerning the Incarnation. I. WHen Marie the Mother of jesus was espoused unto joseph (before they came together) she was found to be with Child by the holy Ghost. And joseph her husband's being just, and not willing to make her a public example, was minded to dismiss her secretly. Admire t● Blessed Virgin● silence in what did so much concern her: she concealed it from S. Elizabeth till the Child proclaimed it: It not being now possible to conceal it, she commits herself to the protection of God, often having recourse to him, and to the blessed infant within her, and to the Angel; Consider the several thoughts which she and S. joseph might have. S. Ambr▪ Learn (saith S. Ambrose) wha● a just man ought to do when he spieth another's fault) He doth not blaze it, he excuseth it, he thinks and speaks the best, he compassionats it, he commits it to God to judge. II. As he was thus thinking, behold the Angel of our Lord appeared unto him in sleep, saying, joseph Son of David, fear not to take Mary thy wife, for that which is born in her is of the holy Ghost. And she shall bring for't a son; and thou shalt call his name jesus, for he shall save his people from their sins. Psal. 9 10. Deservedly doth the psalmist sing. Our Lord is become a refuge unto the poor, a helper in occasions and in trouble. They who know his name will hope in him; because he doth not for sake those who seek him. Both these ●ervants of his found it so to both their comforts. Congratulate both the one and the other: she might have brought many arguments for herself, but the testimony of the Angel was more proper, and upon it, behold with what reverence and ●espect everafter S. joseph carried himself towards the Virgin; with what comfort he thought of the child▪ with what eagernes he desired and expected the Saviour and salvation promised. III. For saith the holy Text, joseph rising from his sleep did as the Angel of our Lord had commanded him, and took unto him his wife, and knew her not till she brought forth her first born son, and called his name jesus. Rise thou also from s●eepe, after so many good inspirations which thou hast had, and do as thou art willed, either secretly in thy soul, or openly by those who are to direct thee. Betake thyself to the Blessed Virgens help and protection, and of S. Joseph, and the Angels, and hope for assistance of the Child by their means and intercession. He is the first bor● of the heavenly father, and as he had no other sons but adoptive, so the Blessed Virgin. Give her the joy of this, and of all her other children, among whom endeavour thou to be one. A preparative for the receiving of our Saviour. I. PART. I. THe first step toward the receiving of our Saviour must be an humble acknowledgement of our own weakness, Vox clamantis in deserto. Luc. 3. 4. wickedness, and want of of light: life, and redemption; and natural forces not being able to reach either to know God, and to serve him as we ought, or to make our peace with him after we have offended; but we are like people in a desert, helpless and wandering we know not whether; this the greatest wits that ever were among men are forced to confess; not being able to dive into the mysteries of God, nor the future rewards, or resurrection etc. at the mention whereof (as we read in the Acts) they wondered, and laughed at S. Paul, Act. 17. 32. and every thing did seem strange unto them: But how ever foolish these things seem to worldlings, we must stoop unto them, and humble our own conceit, seem it never so high: in proclaiming this our weakness and want our voice must be continually employed. II. The second step is hope and desire of his mercies who offers himself to relieve us, Omnis vallis implebitur. S. Leo. because (as S. Leo tells us) As he findeth no body free from guilt so he comes with intention to free every body: let no body therefore despair, no body out of pusillanimity conceive he may not receive plenty of his grace. Omnis mons & collis humiliabitur. As all hills and hillocks must be humbled, so all valleys shall be filled, that will not put a stop to the current of his grace. III. The third is a right intention, desiring and embracing his coming and his ways, Erunt prava in directa. not for temporal comforts or respects, nor delaying our amendment for any such considerations▪ And if we can raise our thoughts and affections to seek him purely for his own goodness and deservings, he will come the more welcome to us. IV. The firth is, resolution to break with the ways of the world, and of people worldly given, Et aspera i● vias planas▪ seem they never so pleasing to sense, and to furnish ourselves with confidence that by the help and example of our Saviour the way which he takes and teacheth shall be easy though seeming at first never so hard. A preparative for the coming of our Saviour. II. PART. I. COnsider him who is expected as he is God. In principio erat v●rbum. In the beginning (that is before any thing, from all Eternity) was the word; that only word which eternally spoken by his Father contains all things in a word; and the word was with God, in the bosom of his Father, in equal happiness and glory with him; and God was the word, one God, one Essence, one substance, one all things with him. This was in the beginning with God; thus was the case, this was the state, the glory, the happiness from all Eternity, and for all Eternity of him that is expected. And more over all things were made by him, and with out him was not any thing made. Which not only signifies unto us his power, and that not the least thing that is can be with out him, but also that he comes voluntarily unto us, not constrained, not ou● of any necessity on his part, but freely, liberally, graciously offering himself unto it, not overawed by his Father, but willingly accepting his, and doing his own pleasure in it. Offer thyself to him, sorry that n●t from the beginning. II. That which was made, in him was life, as in the fountain from whence all that is came; with out him nothing lives, nothing moves, nothing is. Unless we direct ourselves to him, unless we follow his commands, our life is no life, but a wandering to eternal death, we are not living but continually dying. In him all things bring life, our infirmities, our sufferings, our wrongs born for him are life. III. This life was the true light of men; it is the property of light to expel darkness: see that thy darkness be not so great as to resist it; open thy eyes, hope in him, welcome him, entertain him; without him we can do nothing; but also many things there be which with out us he will not do. A preparative for the coming of our Saviour. III. PART. I. HE was in the world, and the world was made by him, and the world did not know him. In mundo erat & mundus per ipsum factus est. O misery! O ingratitude! what greater misery than not to know so great a friend, so ne●re us, so ready still to do us more good, and still doing good unto us? What greater ingratitude than not to acknowledge him from whom we have all that which we have? He came into his own and his own did not receive him. Stir up thyself to receive him, and see thou be such as he may own thee. II. As many as received him, to them he gave power to become sons of God, to such as believe in his name. He refuseth none that are but willing to receive him: Be they slaves, be they freemen (saith S. John Ch●isostome) be they wise, ●. John chrysostom. or unwise, noble or ignoble, rich or poor, princes or private, publicans or south sayers, lame, blind, crooked; he disdaineth not to adopt them his children. O bounty unconceivable! and nothing can deprive us of this power but ourselves. III. Who not of blood, nor of the will of flesh, not of the will of man, but of God are born. As who should say, nobility of blood, and descent according to the world do not here avail▪ nor to have been the lineal sons of Abraham o● David etc. not to have invented a religion voluntary; but faith in Christ, and to believe in his name, is the entrance into this new pedigree, and the means to become the sons of God. Again, after we are adopted, we must be careful not to give way to flesh and blood, and to our own crooked will; but we must earnestly endeavour by purity of life to maintain this right and privilege which God, by our redeemer expected, doth offer us. This I say unto youbrethrens, that flesh and blood cannot possess the kingdom of God. 11. Cor. 15. 50. A preparative for the coming of our Saviour IV. PART. I. Consider to how many errors we are subject in our understanding against faith, O 〈◊〉 quae ex ore 〈…〉 as among Infidels and heretics: and how far wide we are by our natural strength from the truth, either concerning God, the Persons of the Blessed Trinity, the Resurrection, and account to be given of our actions and thoughts, and the true end why man was created; how various and vnsettled men's minds have been, and are in point of religion, when left to themselves, and yet a thing so highly concerning us as an Eternity of pain or bless: How much we needed an Infallible Guide, and how much bound to God for sending us one who is truth itself, the Eternal wisdom proceeding from his own mouth, and the selfsame God with him, to show us from end to end this life happily. II. Consider the weakness of our will, O Adona● Domine. prone to as many follies as our understanding: to errors, and even leading us against our understanding and knowledge, to that which we know to be naught; and consequently as much necessity there is in it of a guide, who with a strong hand should bring us through the desert of this world, and the many difficulties we find in it, and inflame us by his example to the love of the land which is promised us. This our Blessed saviour, the son of God is doing. etc. Thank him for it, deliver thyself as a poor blind or ignorant pilgrim to be directed and encouraged by him. III. Consider to how many passions, O Radi●●essae. and changes in them we a●e subject, and the trouble which comes by them, besides the offence of God and man: Now angry, now pleased upon a trifle; now sad▪ now jocund, now full of fears and frights, now as foolish and fond in our hopes, in so much that we make ourselves oftims a laughing stock to oaths, and are a hell to ourselves. Our Saviour comes to show us a way how to rule these passions which most commonly overrule us. Beg of him that he will lend us his helping hand in it, and resolve to helped myself by his help. The journey of jesus Marie, and joseph towards Bethleem. ●. IN those days there came forth an Edict from Cesar, Exiit Edictum. that the whole world should be enroled; and all went to be enroled every one in his own city. Thus most men order their business, for other ends then those which God hath ordained, who reacheth from end to end strongly, and disposeth all things sweetly, and brings them at last to his bent. Admire, Sap. 8. 1. Adore, love his providence, and disposal, and be not slower in obedience to the All governing God, than men to men: Whose ambition and pride is not a little also to be admired, glorying in so short, so uncertain, so tickle a fortune, as is of all great men, and not acknowledging from whom they have it, and on whom it chiefly depends. Psal. 94. 4. In the hands of God alone are all the bounds of the earth. Heb. 13. 14. We are pilgrims, and cannot say we have here a city permanent; though if we take the whole world for our habitation, as it shall please our sovereign lord God, who is everywhere, we may be permanent in him, doing his will here, and enjoying him ever hereafter in heaven. II. And joseph went up from Galilaee, out of the city of Nazareth, into jewry, to the city of David called Bethleem; because ●e was of the house and family of David, to be e●roled with Marie his espoused Wife, who was with child. Reverence the obedience of joseph and Marie, but chiefly the little infant, Lord of the World, who by this Act traced out unto us a law of obedience to those who are in command (as S. Isidore reflecteth) though commanding for sinister ends, so nothing be commanded contrary to the obedience we ow● to God; and not upon pretence of poverty to decline the paying duties, much less to be in any thing refractory, because we will not part with our accommodations, or undergo some little trouble more than ordinary. III. And when they came there was no place for them in the Inn. For whom? And perhaps neither upon the way as they came; or they had not those accommodations which people in iournyes desire, or stand in need of, being cold, weary, infirm. How often doth God seek and find no place? Free thyself from all troublesome Guests, from all that may be a hindrance to him: who, or what is there that can challenge place before him? Rid thyself of all unnecessary business, of business not belonging to thee, not beseeming thy calling. Converse often with the blessed Virgin, with S. joseph, and with such company as they affect. Salute the little infant in his mother's womb; prepare thy soul, and thy arms for him; see they be such as he may not refuse. The birth of our Saviour. I. ANd it came to pass when they were there, Et factum est c●m essent ibi. her days were fully come that she should be delivered, and she brought forth her first begotten Son. Where, after all this, came it that she should be delivered? Behold the place; Consider the hour of the night, the season of the year; the solitude of the Mother; dive into the inward thoughts of the Virgin, and S. joseph. He was born in journey, to bring us travellers with out error to our iournyes end: He was born in the night▪ to be to us the light of truth. Adore with the Angels the first begotten of the heavenly father, and of the Virgin Mother, of whom it is said let all the Angels of God ●dore him. Hebr. 1. 6. II. And she swathed him in Clouts. Esuriente● implevi● bonin. How much honour was here done to Poverty? With how few things is nature content? How much are the incommodities, and wants which some times we suffer sweetened by this example? In what height is humility placed? Consider with how many good thinghs the Blessed Virgin was filled (according to her own prophecy) which the empty riches of this world do not afford, nor rich men relish? Reverence, and kiss those blessed clouts, and see thou contemn not those who are but, poorly clad. III. And she laid him in a manger. This throne, this palace the God of heave● chose and preferred it before the golden seats, and Ivory beds of Solomon, that is, of those who are wise to this world. Prepare for him the manger of thy hart; beg of the Blessed Virgin the furniture of several virtues to adorn it, the foot cloch of humility, and obedience to his commands; the Violet of hope in his mercies; the Crimson of love and charity: the purple of sorrow and contrition; visit all the houses of thy heavenly friends▪ and find out by them with what thou mayest best furnish this one room of thine, to the end he may willingly take up his lodging in thee. O that I had that beautiful variety with which the heavens are adorned, the knowledge of the Cherubims, the Fervour of the Seraphims, the Strength of the Virtues, the Promptness of the Angels: the Zeal of the Apostles, the Constancy of the Martyrs, etc. The Angel brings joyful tidings to the shepherds. I. ANd there were in the same Country shepherds, pastors erant in regione eadem. watching, and keeping the night watches over their flock. And behold an Angel of our Lord stood by them, and the brightness of God did shine round about them, and they were greatly afraid. Blessed shepherds in regard they were in the same country so near their saviour; more blessed because they were watchful, first over themselves, then over their flock and did not slacken by reason of the incommodity of the night, and winter season. Such receive comfort from our Lord, are made partakers of his mysteries, and of his company, and are bid not to fear. For what should they fear from the world, which they comtemne, and all that is in it? Or from heaven which they love and desire? II. And the Angel said unto them: fear not, for behold I bring you tidings of great joy, which shall be to all people: because this day is born to you a Saviour, which is Christ our Lord, in the city of David. What greater joy if we rightly apprehend our wants and our misery? What tidings happier? A Saviour to all, and to me as much as to all; and this day. if I will; H●br. 13. 8. for Christ is equally a Saviour then, and now, and to the world's end; and this Day particularly inclined to dispose of his heavenly creatures and gifts as on the day of his birth solemnised in heaven and earth. III. And this shall be a sign to you: you shall find th● infant swathed in clouts, and laid in the ma●ger? This shall be a sign to you that are humble (saith S. S. Bern. Bernard) to you who are obedient, to you who are not high minded, to you who watch, and meditate upon the law of God day and night, in the light of knowledge, and in the obscuritic of faith; in the interchange of comfort and desolation, and are not curious searchers, but readily veil to what ever sign God is pleased to give of his blessed will and presence. You shall find the eternal God become an infant, and swathed in clouts etc. And of what can this be a sign but of pardon, of grace of peace etc. Apply thyself to this infant; Psal. 32. 9 10. 1. He said the word and all things were made. He commanded and they were created. All things were made by him etc. That which was made in him was life etc. The shepherds make haste to find our Saviour. I. Et subito facta est cum Angelo. ANd suddenly there was with the Angel a multitude of the heavenly Host praising God and saying, Glory in the highest to God, and peace in earth to men of good will. Join thyself to this multitude, and sing praises to God for so great a benefit, and make use of it while it is fresh, seeing it is put into the hands of they will. This life is a warfare, and a term of Temptation, we may not therefore hope for glory with out victory, nor victory with out strife, by which we purchase even here upon earth peace with God, with our neighbours, and with ourselves. II. And when the Angels parted from them into heaven, the shepherds speak to one an other; let us go over to Bethleem, and see this word which is done, which our Lord hath showed to us. As if they would have taught us to say, let us pass from darkness to light, from death to life, from our old customs to a newness of conversation, to Bethleem, the house of bread, the true sustenance of our souls, and dive into this word made flesh for our sakes, and discover more and more the greatness of this benefit which God hath bestowed upon us. And they came with speed, and they found Mari●, and joseph, and the infant lay●d in the manger. Imitate their speed: Cast of all cold demurs, which the holy Ghost doth not relish, the infant dislikes, impatient of delay because burning with love. And what a treasure did they find? Marry, and joseph, and the infant, laid out of love in the manger. They found humility in the infant, chastity in the Virgin, justice in S. joseph. III. And seeing, they understood of the word which had been spoken to them concerning this Child; And all that heard did marvel concerning those things which were told them by the shepherd's, but Marie kept all those words conferring them in her hart. How long and how often shall we see, and not understand! Imitate the Blessed Virgin 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, praised, loved, imitated, etc. The Circumcision of our Lord jesus Christ. I. Postquam consumati sunt die● octo. Coloss. 3. 9 AFter eight days were expired that the child should be circumcised his name was called jesus, which was called by the Angel before he was conceived in the womb. With the old year let us 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 sanctity, or holiness of life. O powerful hand of God, work this happy change in me. II. Days do expire; the hour, which doth pass by moments, is not to be recalled; what if this day were to be my last? With what disposition, with what feeling should I hear God say, thy days are expired? III. When the days were expired, this child did not aspire after rest and ease, did not hang after humane and worldly comfort, the favour and praise of men, liberty, freedom, or privilege, but attended his circumcision: wherefore dost thou favour thyself? At what art thou proud? ●ccl. 18. 6. As for the wondrous works of God, nothing can be taken from them, nothing can be added to them, neither can the depth of them be found: when a man hath done, than he beghinneth. IV. He that was above the law, and not bound unto it, keepeth and obeyeth the law, not without shedding of his blood: He began the year, not faintly languishing, but fight valiantly: The kingdom of heaven which he comes to bestow upon us, will be gained by force. S. Bernar● It is a good circumcision (sayeth S. Bernard) which we undergo by voluntary Poverty, by penitential labours, by religious observances. These are the arms with which we must fight, that we may overcome, and begin that happy year which never will have end. Of the name of jesus. I. Et vocate est nomen ejus jesus, HIs name was called jesus to wit, first called so by his heavenly Father, who only fully knew the nature, and desert, and office of this child. If thou wert 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. What betokeneth this connexion of circumcision and the name of jesus? S. Bernard Acknowledge in it (saith S. Bernard) the mediator betwixt God and man, coupling divine and humane, high and low things together. Circumcision is a testimony of the truth of his humanity; his name doth signify the power of his divinity. For he and no other can save us from sin, and yet not without us, and our cooperation. How often do we seek freedom from sickness, and bodily trouble more them from sin? Bodily health more eagerly, than the health of the soul? Content oft times to be sinner's, but not to be called so; ashamed to do penance, not ashamed to sin; apt to receive wounds, bashful in seeking remedy. III. The Angel, the Blessed Virgin, and S. joseph were the first worshippers, and proclaimers of this holy name of jesus: It is an honour to be their partner in it, Act; 9, 10● and with S. Paul, who was chosen to carry this name through the world, and taught us that at the name of jesus every knee should bow, Phil. 2 10 of things in heaven, in earth, and under the earth, and that every tongue should confess, that our Lord jesus Christ is in the glory of God the Father. IV. If thou dost acknowledge ●esus, if thou dost honour him as thy Lord, be not ashamed of his livery, let thy hand agree with thy mouth, and not the voice be of jacob, and the hand the Esau. He was called jesus before he was conceived, Gen. 27. 22. before thy works renew thy intention. Of the star which appeared in the East. I. When jesus was born in Bethleem juda, Cum natus esset jesus in Bethleem judae in the days of king Herode behold there 〈◊〉 sages from the East, to Jerusalem, saying, where is he that is born king of tho jews? For we have seen his star in the East, and are come to adore him. How great ● benefit is it to be called to the saith and service of Christ, whereas thousand are left behind? How great to be stirred up to reform our conversation, to be called to Religion, to converse with God in prayer, by sweet and ●fficatious means, from our tender years, or from the turmoil of earthly troubles? Who is Author of all the things but this infant? S. August. Who on earth is carried in his mother's arms and commandeth the heavens to wait on him. II. How great a favour is it to receive daily new illustrations from heaven, or to have our ancient fervour conserved and confirmed? with what thankfulness ou●ht we to correspond? We saw his star and we came instantly with out delay: overcoming all difficulties which might be objected at home, or abroad. We came from our home commodities, into a strange country, f●om freads, to those who might prove upon the matter enemies; upon no absolute evidence, but greatest likely hood. Walk while you have light, Ih. 12. 15. that darkness overtake you not. He that walketh in darkness, knows not whether he goeth. III. Where is he that is born king? As if they should have said: S. Chris. why is the king of the Jews laid in the manget, and no: seated in the temple? Wherefore doth he not glitter it purpse, but jyes swathed in clouts: And by their ask these questions of those who are, or should be knowing, they rebuke their negligence, they cheek their sloth, they blame the Servant that he doth not go to meet his master etc. He is b●r● king of heaven and earth: The heavens acknowledge him and wait upon him. O dulness of my earthly ha●● that is so little dutiful, so little respectful, as not to take notice where he is? Or not to afford him a place more befitting him! How Herode was troubled at the news. I. Audient Herode● turbatu● est. KIng Herode hearing this, was troubled, and all Jerusalem with him and assembling together all the chief Priests and Scribes of the people, he inquired of them where Christ should be born. They are troubled who had most cause to rejoice: Beware of ingratitude, least benefits received turn to thy prejudice. Beware of passion, and prejudicated opinions, which blind us from seeing, or detain us from acknowledging that which we cannot but see. Beware of dissembling: For their 〈◊〉 no counsel against our Lord, saith the Prophetr. Pr. 21. ●0▪ II. And they said, in Bethleem Iuda● for so it is written by the Prophett; And thou Bethleem land of juda art not the least among the Princes of juda, for out of thee shall come forth the Captain, that shall rule my people of Israel. How readily could they point out the place of his birth, and yet not stir to look after him? But if Bethleem be esteemed great, because in it our Saviour was once bor● how great may we be, in whom he is, as it were daily born in the holy Sacrament? Fellow this Captain, and esteem thyself happy to be ruled by him, and to be one of his people. P: 5 n. ● O Lord I am thy servant. III. Then Herode secretly calling the sages, learned diligently of them the time of the star, which appeared to them. And s●nding them to Bethleem, said, Go, and ask diligently after the child, and when you shall have found him, make reports to me, that I also coming may adore him. O blessed Child● Who would not diligently ask after thee? Who would not carefully inform himself of thee, that he might from day to day understand more and more, that thou art, as the Prophett styles thee, Esay. 9 6. admirable, God, strong, Prince of peace, Father of the future world, Ask earnestly of him what thou wantest; he will bestow his gifts as a Father, as a Prince, as God. As a Child: Inquire of those who know him best, that knowing him more perfectly, thou mayest adore him more reverently, and serve him more diligently. The Sages find, and adore our Saviour. I. When they had heard the king, Quicum audissent regem. they departed; and behold the star, which they had seen in the East, went before them, till it came and stood over, where the child was. While ordinary means do last, God affords not extraordinary; when ordinary fail, he supplies by ways best known to himself. Behold the reward of constancy, and of resolution in overcoming difficulties, in contemning humane respects, and judgements, and fears, in continuing the good courses, which upon due consideration we have undertaken for God. II. And seeing the star, they rejoiced with exceeding great joy; and going into the house, they found the Child, with Marry his Mother. Rejoicing exceedingly at the light of the star, how much more did they rejoice at the light of the Child! And what Child! in what hovse● Behold where thy king is born, where this Child is to be found with his Mother; whether jesus is to be followed, with the faithful Kings, and shepherds; And falling down, they adored him: notwithstanding his seal retinue his poor furniture, the small appearance of kingly presence. Son suffer me to do with thee what I will, I know what is good for thee. etc. III And opening their treasures they offered unto him gifts, Th. à Kep. ● 3. c. 17. Gold, frankincense and Myrrh; and hoving received an answer in sleep, that they should not return by Herode, they went back into their country another way. S. Fulgen. Observe what they offered, and acknowledge what they did believe; by these three, his divinity, his royalty, his mortality are infinuared, S. Ambro. Open thy hart, and see what treasure thou there hast laid up to offer. Is thy treasure▪ advisedness? S. Greg. Is thy treasure Chastity? Is thy treasure a desire and inclination to pray, to overcome thy passions, to mortify thy sensuality? Offer at least thy ●art and soul, to receive what he shall please to bestow on thee, or to take from thee what may be displeasing to him. If thou hast no gold, offer the bitterness of thy tears, and in all thy distresses and doubts have recourse to God, that thou may est be directed and strengthened in the right way to thy heavenly Country. How many dangers hast thou escaped by his suggestion? Into how many good ways hast thou been put. etc. Return not by the ways of the wicked world, lest they be occasion that this child be taken from thee or misused. The Purification of the Blessed Virgin. I. AFter the days of her purification were fully ended; Postquam impleti sunt dies purgationis eius. according to the law of M●yses, they carried him up to Jerusalem to present him to our Lord, as it is written in the law of our Lord: Every male etc. Here be no excuses, no supposals of exemption, no declining the law, though now drawing to an end, but the time, Sap. 2. 11. and houte being come, they obey, though she à Virgin, and he above the law: Let our strength therefore be (according to the counsel of the Wise man) the law of justice, that is, to fulfil it, not to endeavour to make it void, or to decline it. II. Consider what a Kind of present this was from the hands of the Blessed Virgin, and her Son, to God his Father. How worthy? How grateful? How complete. Then, as to ourselves, how greedily should we attend, how cheerfully welcome, and make use of the houte in which we might present ourselves to God in prayer? Enter into the Interior of the Blessed Virgin, S. joseph, and the Child jesus and behold with what disposition they present themselves, and him. It is a happy law which ordereth every thing so, as we may securely expect till the day, and hour, and moment come about, wherein we are to apply ourselves to this or that service pleasing to God. III. All the days of this life are days of purgation: As we wash our hands, our face our garment, so must we our soul, that it may appear before our Lord an acceptable present. Now present thyself to the Child, and to the Virgin, that thou mayst find favour when he shall come as judge: Apoc. 2. 27. For nothing that is polluted shall enter into the heavenly Jerusalem, nothing ●hat is not purified, by innocency of life by penance, or by the purging fire. The law of Purisication. I. EVery male that openeth the womb, shall be called holy to our Lord. Omne masculinum. Consider upon how many titles thou art Gods, and oughtest to be holy to him, and wholly his: He created thee of nothing, to his Image, and likeness, for a holy, and sublime end, to wit, to serve him with body and soul, and eternally to enjoy him: Thou hast been redeemed with blood most holy, that in holiness, and justice thou shouldst serve him all the days of thy life: Luc, 1. 75. Thou hast been called into a Holy Church, perhaps to holy vows, and to be an instrument to make others holy, fed with the holy bread of Angels, bred up to a holy course of life, with holy documents, and inspirations, in conversation with holy persons. How ●omes it to pass that my beloved in my house doth (if not many Hietemiae ●●. 15. things which are naught) so few holy things? Put on a manly courage in the way of virtue that thou mayst become truly holy to our Lord. II. And to offer Sacrifice, according as it is said in the law of our Lord, a pair of turtle doves, or two young pigeons. Consider the Indulgency of God towards us; He requireth nothing above our strength; Give according to the law: Keep the commandments; keep thy rule: this is a most grateful sacrifice; do not pretend that that is above thy strength which he appoints: No man is so poor, or weak as to be excused from conforming himself to his blessed will. III. A payer of turtles etc. A double offering, for the Mother and for the Son: Thy soul, and thy body: thy understanding, and thy will, thy interior, and thy exterior carriage; thy intention, and thy works; both of them sincere, and innocent, not inconstant and ●leeting, not hanging after worldly contentments. Ecol. 2, 2● I esteemed laughter deceit (saith the wiseman) and to joy I said, wherefore dost thou in vain let thyself be deceived. The coming of old Simeon to meet our Saviour. I. ANd behold there was a man in Jerusalem named Et 〈◊〉 homo era● in Jerusalem. Simeon, and this man was just, and religions, expecting the consolation of Israel, and the holy Ghost was in him. How few of this kind of men are now to be found and even in Jerusalem (that is, the most sacred place) how few? The word Simeon signifieth one that giveth ear; how few give ear to the Best things? Who so doth, is in a way of justice, and religion, and attendeth not the vain, and empty comforts of this world, which pass as in a blast, but the inward comfort of the holy Ghost, and of the presence of God, and of our Saviour. II. And he hath received answer from the holy Ghost, that he should not see death, till he first saw the Christ of our Lord. See how many commandments, rules, or directions thou hast received from God in thy state of life, for so many answers hast thou received from him, that thou shalt not see death if thou keep them: so our Saviour said answering the young man. Luc. 10. 28. Do this, and thou shalt live; and the Wiseman: Fear God, and keep his commandments, Eccl. 12. 13. for this is the whole man; as much as to say, in this is all the happiness of man: with what confidence shall we look upon à temporal death, and avoid the eternal if we be thus armed? III. Simeon was expecting the consolation of Israel. Follow thou his example, and the advise of the Royal Prophet, Ps. 26. ●● Expect our Lord, and be of good courage, whether thou be by him often, or seldom spiritually visited, whether business succeed to thy mind, or otherwise, in what ever employment he doth engage thee. This disposition is a sign of justice, and Religion and of the Holy Ghost dwelling in us; A sign that we have the true spirit of wisdom, and understanding, and of counsel, and of fortitude, and of Piety, and of the fear of God, and of his love. not wedded to our own ways etc. Simeon takes the Child jesus into his arms. I. ANd he came in spirit into the Temple. Et venit in Spiritu in templum. Reflect with what spirit, how fervently, with how much thirst and eagernes; or contrariwise how coldly, and dully thou appearest in the Temple, at prayer, or at the holy Sacrifice of Mass, (where the Angels assist with reverence) or at other pious exercices; and see what success thou mayst hope for. If by a customary performance of thy devotious thou be fallen to a feebleness in them, rouse up thy spirits, renew what is decayed: Cant. 2. Rise, make haste, my beloved (saith the bridegroom) and come. II. And when his parents brought in the Child jesus, to do according to the custom of the law for him, He also took him into his arms, and Blessed God, and said, now thou mayst dismiss thy servant, o Lord, according to thy word, in peace. Whata blessing is it to receive our Saviour in our breast? To have him in our hands? And as it were in our possession? Who can sufficiently esteem that instant in which we may say with Jacob. Now I will not dismiss thee unless thou bless m●. Gen. 32. 26. What may we not hope to obtain having our God as it were in our power? Beg peace, salvation, light, comfort in tribulation, and in expecting the time of comfort, and what ever may be wanting to thee towards thy own, or thy neighbour's assistance. III. My eyes have seen thy salvation which thou hast prepared before the face of all people etc. Bless God for sending this salvation to all, and that thou in particular haste been made partaker of it: Beg increase of this light etc. And his Father and Mother were marveling at these things which were spoken of him. And not with out reason shall we detain ourselves in admiring, and adoring his goodness, his willingness to impart himself unto us, and infinite other thinghs which we may find in this Child, who gives himself into our arms incomprehensible in himself, but framing himself according to humane nature, by love, and imitation of his virtues to be comprehended by us. Simeon his Prophecy. I. ANd Simeon blessed them, Et benedixi● illis Simeon. and said to Marie his Mother. Behold this Child is set to the ruin, and resurrection of many in Israel, and for a sign which shall be contradicted. God mingleth sorrow with joy and gladness; which in this life is not only the common case of every body, but also a blessing. And therefore when adverse things do not befall us, we shall do well to forethink them, lest we be ingulfed in too much liberty and licentiousness, or overtaken with pride and haughtiness. Be mind full of Poverty in time of abundance, Eccli. ●6▪ 25. 27. saith the Wiseman; and again, an advised man doth always fear, and in the days of sin will beware of carelessness. II. If of this child it could be said he was to be the occasion of ruin, and rising to many, what may be thought of us? S. Paulinus. Let every one say with S. Paulinus, would to God Christ may be to me ruin, and resurrection that sin may be ruined in me, and he rise who fell when sin began to rise. And again; whatever be likely to be the event of future thinghs, it is our duty diligently, sincerely, and with out all anxiety to perform that good which we have in hand, and commit the event to God. It is an idle thing to repose our confidence in man, Thom. ● Kemp. i. ●. c. 7. or in any creature: finally he that doth not expect to be contradicted, or goeth not armed for it, doth in vain presume he shall have peace in this life, or be accounted a true follower of Christ. III. And thy soul a sword shall pierce, that the thoughts of many hearts may come to light. What did she deserve who brought forth her child without pain, S. Berdar. but bred him not without grief? Make account, (saith S. Bernard) that nothing happens to any which may not happen to thee; and do not say in what have I deserved it? How many thoughts of men will come to light when this child shall come to indge them? What different judgement will men make of themselves, and of all things belonging to this world, from that which heretofore thy judged, not taking the doctrine and inspirations of this child in their way? Pierce thy own soul now with grief for thy sins, that then the judge of the just may be revealed to thee. etc. Anne the Prophetess. I. ANd there was Anne ● Prophetess, daughter to Phanuel, of the tribe of Aser, she was far stricken in days, and had lived with her husband seven years from her Virginity, and she was ●iddow ●ntill eighty and four years. Et erat Anna Prophetissa. By her name learn how deserving she was, and in what degree thou must be that thou mayst deservedly meet our Lord. Anne signifieth, gracious, merciful, giving, reposing; Phanuel, one that seeth God, or walketh in his sight: Aser, blessedness: for a soul thus qualified may deservedly be termed blessed: she was far stricken in years, she did not go backward (sayeth S. Peter Chrysologus) but daily increased in Chrysologus. virtue a sign, and advancement to this, followeth II. And she departed not from the temple, by fastings and prayers serving day and night. Origen. Deservedly sayeth Origen) did this holy woman receive the spirit of prophecy, being by constant chastity, and continued fasting, mounted to this height and we, S, Cypri, (according to the Counsels of S. Cyprian) who are always in light, because in Christ, must not cease even in the night from prayer, darkness and profound silence are no little helps to compunction. And she at the same time coming in, praised our Lord, and spoke of him to all those who expected the redemption of Israel. An ample subject of praise and thanksgiving, God man, and become an infant for our sake. Confitemini Domine quoniam bonus; quoniam in saculum miserieordia ejus. III. And when thy had done all things according to the law of our Lord. they returned into Galilee, to their City Nazareth. And were not any thing puffed up with so much praise, and commendation: but returned to their wont humble exercises, and mean place of abode. And the child grew, and waxed strong, full of wisdom, and the grace of God was in him. Thom ● Kemp. 1. 3. c. 7. Son, it is more profitable, and more safe for thee to hide the grace of devotion, and not to think, or speak much of it, but rather to humble thyself, and esteem thyself unworthy of it. etc. Thus we may grow in strength and wisdom and grace in the sight of God, Prov. 3. 3●. and have God dwelling in us; for with the humble is his conversation. The flight into Egypt. I. BEhold an Angel of our Lord appeared in sleep to joseph, saying; rise and take the child, and his Mother, and fly into Egypt. He appeared to S. joseph, and not to our Blessed ●ady, Ecce An● gelus dui apparuit in swoon is joseph. Matt. 2. 13. to give us in her an example, of humility and obedience, and in him both a pattern of constant faith in seeming contradictions, and resignation to what ever God shall dispose, submitting our seeming wise thoughts to his unsearchable wisdom, and putting no bound to our submission. And be there till I shall tell thee. II. For it will come to pass that Herode will seek the child to destroy him. Not knowing before hand what will happen, it is fitting we should ever have tecourse to whom all things lie open, and there repose our doubtful thought; so Herode with all his power and craft will not be able to annoy us; for as when God flieth man, it is not out of fear, but for some hidden mystery; so when he putteth us in case of flying, it is for our good, and for some ends of his towards it. Herode sought the child to destroy it. Seek thou his enemies, that is, sinful dispositions to destroy them, and maintain him who is thy true life Christ jesus. III. Who rising taken the child, and his mother in the night, and retired into Egypt, and was there till the death of Herode. Reflect how poor a life it is likely they did lead in Egypt: Thierry best riches was obedience; their accommodation patience; their comfort prayer, and devotion; with drawing their thoughts from all but the will of God. Fear not (said old Toby to his Son) it is a poor life Tob. 4. 23. which we lead, but we shall have many good things, if we fear God, and depart from all sin, and do well. See that Christ flying finds entertainment for himself, and those whom he vouchsafeth to style his little ones. He and his Mother were posted away at an unseasonable hour in the nigat, to teach us that all hours are to be accounted seasonable when God calls, or his service; and they retired into Egypt, where their forefathers had been oppressed, yet God protected them. etc. The slaughter of the little children. I. THen Herode perceiving that he was deluded by the Tunc Herodes videns quod illusus esset à magis etc. Sages, was exceeding angry; and sending, slew all the male children that were in Bethleem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the Sages. Then he saw he was deluded, when his malicious disposition deserving it, God permitted him to perceive it, and not before. And as wicked people and such as are imperfect, do not see God working all things, and disposing all according to his divine pleasure; so Herode; but like angry and foolish dogs, he followed the stone, not minding who did cast it at him. How late do those who are worldly wise, and given to worldly courses, see their error? And say when it is too late, Sap. 5. 4. we fools, accounted the life of the just to be madness, and their end to be with out honour. etc. II. In the mean time, the children were happy▪ whom (as S. Augustin speaketh of them) life everlasting S. August. S. Fulg. met in the very dawning of their days He slew all, but miss of him, whom he sought above all; neither did he hurt those whom he found) saith S. Fulgentius. S. Leo. And out of it S. Leo gives this lesson; that we beware of ourselves, for our Ghostly enemy strives to slay in us a kind of tender infancy of our faith and virtue. etc. III. Then that was fulfilled which was spoken by Hieremiè the Prophet, A voice in Rama was heard, much erying and wailing, Rachel hewayling her children, and would not be comforted, because they are not. Thus We often grieve where we have cause of joy, and will not receive comfort, because we conceive that to be which is not, and do not think of that which is most important. I will not have you ignorant of those that sleep (saith S. Paul) that 1. Thess. 4● 13. you may not be sad, as other folk who have no hope. The wicked are truly to be bewailed. For it were better for them they were not, if thy do not repent; the loss of our soul by fin deserves much wailing; other losses are never comfortless, to those that understand what true comfort is. See that crying for thy offences be from thy hart, and not a voice only from the teeth outward. Thierry return out of Egypt. I. But when Herode was dead, Defunct● autem Herode. behold an Angel of our lord appeared in sleep to joseph in Egypt, saying. Rise, and take the child, and his mother, and go into the land of Israel; for they are dead that sought the life of the child, who rising taken the child, and his Mother and came into the land of Israel. What is become of Herode and of all his power? He is dead, but that is not all: And to the like end will all those come who either do not seek jesus, or not where he is, in the Catholic Church: We must all die, but taking the child jesus, and his Mother with us, we shall arrive at the true land of I srael, the land of promise, flowing with that which is better than milk and honey with out comparison, Thom. 2 Kemp. 1. 1. c. 11. n. 3. if we were to ourselves perfectly dead. Consider also in the persons of the Angel, the Blessed Virgin, and S. Joseph what may occur. TWO, But hearing that Archelaus did reign in jury for his Father Herode, he feared to go thither, and being warned in sleep retired into the quarters of Galilee. Again by fear the faith, and patience of the Elect is exercised; observe their usual recourse to God by prayer, from which they received, these frequent directions; yet oftimes God leaves some thing to prudent consideration, defitous of our cooperation with his Illustrations. III. And coming he dwelled in a city called Nazareth; that it might be fulfilled which was said by the prophet, that he shall be called a Nazarean. The Prophet's fore told it, because it was to be so, God foreseeing all things▪ and bringing to pass what he hath foreseen, and determined; which obligeth us the more to have recourse unto him in all things gaeate and little, that we may be conformable to him, and not seem to resist that which cannot be resisted; and esteem nothing so little as not to need his help and direction in it, for even the greatest things are little to him. The word Nazareth signifierh, sanctified, or set a part, o● preserved, and florid: So was our Saviour, so must we endeavour to preserve the flower of innocence, and set a par● some constant time to attend to the service of God, by prayer, that we may attain that degree of sanctification which he desires in us, and flourish with those virtues, and the sweet odour of them, which may preserve us to an Eternity of happiness. Amen. Christ remaineth in the Temple at twelve years of age. I. ANd his parents went every year to Hierusale●; ●tibant Parentes ejus. etc. ●nc. 2, 41. at the solemn day of the pasover. And did not for fear omit their devotions; as S. Augstin advertiseth: the way also to our heavenly Jerusalem is, to be constant in the service of God, and observance of his commandments. And when he was twelu● years old, they going up to Jerusalem according to the custom of the festival day, and having ended the days; when thy returned the child jesns remained in Jerusalem, and his parents knew it not. How happy à thing is it to begin to serve God from tender years? Whether they live long, or die soon, thy shall find great benefit. Little jesus invites us to begin, and to perserver with him, that we may ascend the easier to the spiritual Jerusalem, perseverwith more facility by good custom, and end our days full of good works. II. And thinking that he was in th'company, they came a day's journey, and sought him among th● kinsfolk and acquaintance. But he who of set purpose had left his good parents, would not remain among his kindred, to teach us not to set our affections upon trifles, when we have set at naught far greater matters, nor to stick at less, when we have undergone greater burdens: yet in the mean, behold with how heavy hearts they went from place to place inq●iring after him, And returning t● Jerusalem seeking him. III. And it came to pass after three days, they found him in the Temple, sitting in the midst of the Doctors, hearing them, and ask them; and all that heard him astunished at his wisdom, and answers. Who is able to conceive, what passed in the child jesus his hart and conversation those three days and nights; for it is likely he remained in the temple the whole time▪ concealing himself, and appearing in the sight of others, as he thought good. As he is fo●●d sitting in the midst of the Doctors hearing them etc. Sat thou down at his ●eete; his doctrine and answers being more admirable than any thing that can fall from man as man: Sat down at the feet of those that hold his place in the Church, hear them, and ask them, and not others, The three days after which he is to be found are, contrition, confession, and satisfaction, according to S. Bernard: S. Bern●●● and yet to the finding of him in these he hath a chief hand, without which he cannot be found: beg of him that thou mayst find him. Jesus his Answer to his Mother. ANd his Mother said unto him: son, Et dixit Mater ejus ad eum. S. Bernard why hast thou done so by us? Behold thy father, and I forrowing did seek thee. This little one (saith S. Bernard) did not blanche at his being publicly before the doctors owned by his poor Mother, by joseph a trads man, and to be as it were found fault with▪ But with how much more reason may he, and his Blessed Mother say to us, son, why hast thou dealt with us thus, and thus? Behold thy eternal father and I, have done these and these things for thee. etc. Ponder With what humility the Blessed Virgin names joseph first, and styles him Father. Say to the child jesus with devout Thomas a Kempis. Th: a Ke: 13 c 2 n 5 Let others seek for themselves what they please, nothing doth, or shall give me contentment but thou my God, my hope, and my eternal Welfare. II. And he said unto them: what is it that you sought me? Did you not know that I must be about those things which are my Fathers? He would ●ot be so thought to be their Son (saith S. Augstin) as not to be understood S August. to be the Son of God Therefore also he would be found in the Temple (as S, S Bede Bede reflecteth, to the end that whose Majesty and glory was one and the same, the same house and seat should contain them.) Make thyself his Temple: keep thyself in the Church of Christ; wherefore do you seek him in vain in the company of the unfaithful. Eucherius Saith Eucherius. III. And they understood not the word which he spoke to them. For God useth to reveile his mysteries to his friends by parts therefore that we may understand them, they are continually to be ruminated. Our spiritual generation, and hope of eternal inheritance is to be always before our eyes, That we are Sons of God, that he is many ways our Father; how much it doth import us to be about those things which concern us in the other world, to be diligent in observing his commands, to behave ourselves like dutiful and loving children towards him: what difference there is betwixt toiling in the world and for the world, and taking pains for the service of God; how different a reward belongs unto it, This if we did rightly understand we should be the more diligent. etc. The Life of Christ till he was thirty. I. ANd he went down with them, and came to Nazareth. Et desce● dit cumeis etc. He went down with them, and stooped to the lownes of their manner of living. He began to be in the things which were thieas, till having passed Maste● of humility, the time came wherein he was to be acknowledged to be above all Creatures Descend thou also from thy high flown thoughts, from self conceit, and pride, and ambition, and contention and come to Nazareth. Where thou may be little or nothing regarded: what dost thou in court, in the earthly city of Jerusalem? Esaye 25; 20 Enter into thy closet, shut thy door upon thee, lie close for a while till the wrach of God pass. The highest God descended, how low? II. And he was subject to them. Eucherius Let subjects give ●are to thi●. and not disdain to be subject: let superiors hear, and observe that oftimes subjects deserve better than superiors: and S. Bernard. S Bernard Wh will not blush to stand obstinately to his own opinion, seeing the eternal wisdom to yield from his. God doth subject, and trust himself to mortals, and will any body still abide to walk his onne ways: And he was subject. Who▪ To whom? III. And his Mother kept all these things in her hare and jesus proceeded in wisdom, and age, and grace, with God and men. How odoriferous a poesy can we think these things were in the breast of the Blessed Virgin▪ how little was she cloyed with often reflecting upon them▪ Material flowers need to be fed with water to preserve them from decay, these flowers also must be watered from the fountains of our eyes, and warmed with the rays of devout reflections, that they may continue to refresh us: so shall we proceed, and increase with jesus, in spiritual, and other wisdom also, and be in favour etc. Sat under the shade of these trees jesus, Maria, joseph, and thou wilt gather fruits which will be pleasing. Amen. A Meditation by way of introduction to those of the Passion of our Saviour. HArkening to that which our Saviour said to his Apostles. Ecce ascedimus Hie rosolyma: Behold we go up to Jerusalem, and the son of man shall be delivered to the Princes, Mat: 20. 18 to be mocked, and schourged, and Crucified, beg of him grace to understand the intent of this hard usage, that thou mayst behave thyself accordingly. And first. It Consider that whereas the chief intent of the sufferings of our Saviour, was to satisfy for the Sins of the world and to blot them out of our souls, and also to give us example of virtue, and encouragement to it, we ought to dispose ourselves to a perfect hatred of sin, as the cause of this great evil which happened to our Saviour, weighing who it is that suffers, and for what: for as the greater the person is to whom an affront is offered, the affront is also the greater and more detestable; none being comparable to God in greatness, nothing can be more detestable than sin against him, to which if we add the goodness of our Saviour towards us as man, the hatred of sin must be the greater, as of an object the most injurious that can be both to God and man: which is the reason why the Apostle puts us in mind to consider well the person of him that suffereth for us. Recogitate ●um etc. Recogitate eum qu● talem sustinuit a peccatoribns adversus s●metipsum contradictionem. II. Hebr. 12. 3. The second consideration is that which followeth in the Apostle, That you be not wearied fainting in your mind, for you have not as yet resisted unto blood, striving against sin. As if he should have said in the ha●●ed of sin, in striving against temptations, in overcoming ●nd bridling out passions, in denying and mortifying our desires, in obeying God's commandments and counsels, and in the practice of all kind of ver●ue, (with out which the hatred of sin cannot be perfect) many difficulties do occur, particularly in the beginning of our couversion to God; we have the more need therefore to set this example of our Saviour the more lively before our eyes that we may not faint, or fail considering how much more he hath done, and suffered for us▪ then can happen to us in this conflict. III. And thirdly; by his example also we must encourage ourselves to patients, and constant suffering, and going through with what ever may happen unto us otherwise; because as it behoved him to suffer, Luc. 24. 6. and so to enter into his glory, so we by suffering▪ and persevering with patience, a●d resolution, in the fight shall be also crowned: Heb. 12. 2. looking therefore upon the Author of this our Faith, and finisher jesus, who having joy proposed to him, sustained the Cross, contemning the shame, and sitreth at the righe hand the seat of God, say unto him, sweet Saviour as thou didst voluntarily offer thyself to thy heavenly Father with arms spread upon the cross, and thy body naked; so do I willingly offer myself to thee, and purpose by thy grace and example rather to die then offend thee; rather to suffer any worldly inconvenience then to part from thy counsels and commandments. etc. A meditation of the Council of the Jews against our Saviour. Remembering the excessive labour and pains which our Saviour took day and night for our sake, journiig, and preaching, and offering his help to every body; beg of him knowledge, how thou mayest be grateful to him for it, and a will to put i● practise what thou knowest. And First. I. Consider that as the Jews, Tun●c●●● gregati sunt Principes Sacerd●tum▪ Mat. 26. out of envy and emulation against our Saviour, were the more mad against him the more good he did, and the more wonders he wrought, and they met in council, and studied ●ow they might apprehend him by som●●raft, and lay hands on him, and kill him: so we contrariwise, considering he hath done so much for us, and is still doing, must with all diligence study how we may serve him with a sincere hart, often begging, and often offering it to God, now specially when we see before our eyes in his passion so manifest, and so unquestionable signs of his sincere, and constant, and unchangeable love towards us. II. Consider secondly that as the Jews, though their malice were great, yet feared the people, and sought therefore privately by craft to circumvent our Saviour; so we in the service of God must not be afraid what people will think, or say of us; but banishing all humane respects, and worldly reasons, go on with that which we know to be good, and acceptable to God, with Courage and resolution, in the face of the world, for the grearer glory of God, as much, as provident reason will allow. III. Consider thirdly. As the devil entered into judas, as a fit instrument for the jews towards their malicious intents, and he of his own accord went, and offered himself for money to find means to betray our Saviour; so detesting his treacherous and covetous mind, beg earnestly of the holy Ghost, that he will vouchsafe to take possession of thy hart, and soul, and body, and of all that thou hast, to use it as a means, and an instrument for his glory, and with a noble resolution offer thyself voluntatily to do whatever lies in thee for the honour of God; and seek convenient occasions to advance it, though it be with pauning thyself, and all that thou hast to redeem him, and his blessed son our Saviour from disgrace. &c IV. And again consider 4thly. As the jews we●e glad of this offer of Judas, and accepted it, and concluded the bargain with him, and he watched upon th● occasion of betraying our Saviour without tumult; so out whole joy must be to happen upon any special means, or occasion of serving our Saviour; to accept of ● when it is offered; and to enter covenant betwixt God and ourselves, to perform it, and to bethink ourselves how and by what means, and when we may best effect it. without noise, in regard of discretion and humility: and yet though it be with noise, in regard of good example, and the hindrances with which oft times we must be forced to break, or else ●othing will be done. Prayer. To our Saviour; offering to him, as is a foresaid, chiefly a sincere hart, void of humane respects, courageous, resolute, and watchful, by all convenient means to do him service. See the prayer of the sunday with in the Octave of the Ascension. A meditation of the Paschall Lamb. Matth. 26. Luke 22. I. THe first day of the feast of unlevened bread, Primo di● Azymorum etc. the disciples came to jesus, and said, where wilt thou that we prepare for the to eat the Passover? Wherein we may reflect, that we must not always expect to be bidden, but prevent rather the time in things belonging to order, and approved custom, and show therein our esteem of the service done to our Saviour, and be constant in it; and though the benefit thereof redound also to ourselves, yet our intention and desire must be chiefly fixed in him for himself, and how to prepare a place in our souls which he may think worthy of him. II. And jesus said; go into the city, and there will a man meet you b●aring a pitcher of water● follow him, and say to the master to the house, our master saith, my time is at hand; with thee I make my Passover. O welcome news come o Lord, and do not delay: do not decline this poor habitation: Lord, I am not worthy; yet come, and with thy grace prepare my soul; give me the water of sorrow, tears of true compunction, grace to follow thy commands, bearing the cross which thou shalt lay upon me, for thou dost follow with the reward of thy company those who do thus follow thee. When shall I come into that 〈◊〉 where I shall meet with the fountain itself of living 〈◊〉 which here I bear but in an earthen pitcher. subject to be broken by infinite chances, and do be●●e it with labour, and difficulty, but there is cease and security. III. And he will show you a large room, furnished; there make ready. How readily should we at all times, and all occasions, welcome our Saviour, and those whom he accounteth his, though they be poor and in distress, and then most of all? Enlarge thy hart towards his service, and furnish it with thoughts and deeds befitting him, and see that it be always furnished for him, for we know not the time which he hath chosen; see that it be not taken up by others. Our Saviour and his Apostles had no certain accommodation, yet God provided: Consider their punctuality in observing the law though it were but a figure of that which thou receivest. O blessed lamb of God slain for our sakes, and broiled upon the cross, be thou my everlasting food, both in this dangerous passage, and for all Eternity. Amen. A meditation of our Saviour's washing his disciples feet. 10. 13. Preamble. Beholding our Saviour with a basin of water in his hand, and a towel, ready girt, and upon his knees, beg of him that thou mayest profit by this admirable action of his. And first. I. COnsider that our Saviour knowing that his hour was come that he should p●sse out of this world to his father, Sciens Iesus quia venit hora eius. 10. 13. when he had loved his who were in the world, he loved them to the end: and to show his love the more, he applied himself to this humble and necessary action. We that know not at what hour we shall pass out of this world, but may every moment be taken away, have the more need to cleanse our souls, and wash them by humble confession, and hearty contrition; how ●ls shall we show that we love ourselves to the end for which we should? Or how shall we show that we love God, and our Saviour as we should? Specially seeing our Saviour said to S. Peter. Unless I wash th●● ●hou shalt not have part with me. Amplius lava me a● iniquitate mea. etc. II. Consider secondly. That howsoever we may find repugnance in laying open our souls to our Ghostly Father, either by reason of the trouble of searching into ourselves or the foulness of our offences, or the frequency of our negligences, or for bashfulness, or other respects, yet if we consider well that all things lie open to God, and that which we ourselves discover, God doth wash and cover, the ease of our mind for the present, the satisfaction of our own souls at the hour of death, the necessity of it at one time or other, we shall say with S. Peter. Lord not my feet only, but my hands, and my head. That is, not only that in which I have lately transgressed, but whatsoever I have done, good or bad, from the beginning to the ending I will willingly lay open, that I may have full remission and direction. III. Consider thirdly. That comfortable, and with all fearful saying of our Saviour. He that is washed, needeth only that his feet be washed, but is all clean, and you are clean; but not all for he knew who it was that would betray him. That is, he that is once washed by a good confession, and performeth accordingly that which he there purposeth, to wit, the keeping of the commandments for the time to come, needeth only that his feet be washed, that is, those lesser offences▪ which cleave like dust to our feet, and no man is able to avoid them more or less who traveleth in this world, but yet to the end that through the benefit of being cleansed by confession, we should not grow into Pride, and presumption, or neglect for the time to come▪ we must remember that though by the grace of God we are cleansed, he only knoweth who shall persever. IV. Consider fourthly. And admire at large the humility of our blessed Saviour, in regard whereof S. Peter said, Lord dost thou wash my feet? Thou? My feete● And learn how grateful it will be to our Saviour, that thou by his example stoop to humble and charitable of●●ices toward thy neighbour, that is towards him in them. And also how we ought to conceal, to excuse, to diminish, and wash away as much as we can, the faults and imperfections which we see or hear of in others, to preserve their good name, to help them out of them, to compassionate them etc. Prayer. To our Saviour according to the present subject and affection. A meditation of the parting of judas from the rest of the Apostles. John 13. I. Our Saviour having washed his Apostles feet, Cum 〈◊〉 dixisset, turbatus est spiritu. and among them Judas which is particularly to be reflected on, and gave them wholesome instructions how they should imitate him, the servant not being greater than his Lord, and again did insinuate that all were not yet clear, though outwardly washed, to the end that judas might take notice that he known what he was going about, and repent: but seeing he did not: H● was troubled in spirit, and protested, and said more plainly, Amen, Amen that is, in very truth, I say unto you, that one of you will betray me. A heavy saying, and no wonder that every one of the disciples looked one on the other doubting of whom he spoke, and were much contristated, and every one asked him (the rest with fear and trembling, but judas boldly and impudently) Am I the max● II. Our Saviour declining the direct answer, and leaving every one to examine his own conscience, and to look upon that more than upon one another, upon entreaty of S. Peter said unto S. John (woe leaned upon our Saviour's breast) He it is to whom I shall give the bread dipped, and when he had dipped it, he gave it to ludas: who probably did not hear what our Saviour had said t● S. John, having had warning enough before, neither did the rest of the Apostles understand the mystery; but Judas being ready to receive any courtesy from our Saviour, the more to dissemble his wicked intent, took the bread, and after the morsel s●tan entered him, & bitter ●orsell▪ not now bread to sustain life, but by malice of the receiver turned into deadly poison. Our Saviour probably with the bread gave him an inward hint against that he known what he was going about, but his obstinacy refusing such gentle and charitable admonitions, tending to the concealing of the fault and preserving of his good name, if he would repent, Satan took full possession of him. III. Andour Saviour said unto him, that which thou dost, do it quickly; for I am as ready to suffer, as thou, or thy master to put an affront upon me: And immediately h● went out, and it was night. Dark night indeed to him, and cause if utter perdition See what it is to part with our Saviour, and with devout company. joan. 12. 35. He that walketh in darkness, knoweth not wheter he goeth But by severing the bad from the good our light grows the clearer; therefore when he was gone, forth, our Saviour said, now the son of man is glorified, and God is glorified in him: For there can be no greater glory to God by any humane action, than was that which rose from our Saviour's virtue and sufferings: Endeavour by imitating him in occasions to increase his glory; Coloss. ● 24. and as S. Paul speaks, accomplish those things that want of the passions of Christ in our flesh. A meditation of the Institution of the Blessed Sacrament. Preamble. Beholding our blessed Saviour distributing his blessed body and blood among his disciples under the shapes of bread and wine, Desiderio desideravi hoc Pascha manducare vob●scum etc. beg of him that thou mayst with true and due affection receive this heavenly gift. And. I. Luc. 22. 15. COonsider first. That the worthiness of this blessed Mystery was partly the cause why our Saviour a little before so humbly washed his disciples feet, who were to receive him: to give us to understand with what acknowledgement of our own unwhorthines, and with what purity of soul and affection, and also of body we ought to approach to this heavenly banquet. Therefore also in the Catholic Church all things about the Altar are so neat and costly, because nothing spiritual or temporal can be precious or curious enough to bestow in the entertainment of so divine a guest: If thou know him, if thou esteem him as thou oughtest, and as he deserveth. Bestow all the care thou canst in cleansing the rooms of thy soul, and dressing up the Altar of thy hart to receive him. II. Consider secondly. That by this heavenly mystery it is manifest how much Christ our Saviour doth love us, seeing out of love he desireth always to be with us; and being to go out of the world, would by this admirable Invention stay still among us as if he could not be without us: To the end we should daily increase in the love of him, and understanding that really we cannot be without him, we might desire the more earnestly his blessed company and conversation, by all the means which are possible for us. O my love! whether do I wander from thee? III. Consider thirdly that this miraculous act of love is the more to be valued and admired because when he was going about it (as some do hold) there was at board one that would betray him, divers certain that would forsake him, and he foresaw thousands and thousands that would negligently, unreverently unworthily misuse his blessed presence: labour thou to be none of these. IV. Consider fourthly. How our Saviour giving outwardly this blessed bread of life, did inwardly enlighten the hearts of his Apostles, and t●ach them that this was the bread which he had promised before; bread in outward shape, but really his body and blood: And how they, according to their weak capacity as then app●chending and believing it, were filled with admiration, and love, and thanksgiving, which are the acts which we must exercise; begging that he will strengthen our faith, establish our hope, and take possession of our soul and body, and make us wholly his, transforming us into himself by love, and perfect union with him. A meditation of our Saviour's Prayer in the Garden. Matth. 26. Preamble. Beholding our Saviour sad, and heavy, and full of fear and agony, and the blood trickling down his forehead while he was earnest at his prayers, beg of him that thou mayest profit by this doleful sight. I. COnsider first if thou didst truly love thy Saviour, Caepit contristari & moestus ess● etc. how thou wouldst compassionate him, seeing him so sad, so pale▪ so pensive, with tears in his eyes beginning to trickle down his cheeks; now hanging down his head, now looking up to heaven sighing, and scarce able to bring forth three words together, yet at last breaking forth into this mournful note; my soul is sorrowful unto death. And with this he suddenly leaves his disciples; and having gone but a stones cast, he falls down upon his knees, and upon his face, and prays a long hour. Father if it be possible, let this Chalice Pass from me: but not my will, but thyn● b● done. II. Consider secondly. That it is God who suffers this Agony to come upon him for thy sake; to teach thee how thou oughtest to take the Crosses which thou fore●eest▪ or feelest. For condescending to our infirmity, he showeth that we may earnestly beg of God to be delivered from them. In which respect thou oughtest greatly to love him, and thank him for his compassion over thee. And on the other side how we must beg with Resignation to his holy will, in regard that these Crosses may be many ways beneficial to ourselves and much for the glory of God: And it is reason we should leave ourselves in his hands it being a fearful thing to be out of them at our own choice: and say often from our hart that which we say daily in our Pater noster thy will be done. III. Consider thirdly. That at the end of his first prayer he comes again to his disciples, as it were ●o refresh himself, and also to instruct them, and ●ebuks S. Peter for sleeping, when he should have prayed: so couldst thou not watch one hour with me? And returns again to his wont prayer, and so again the second time: To show us that he is willing we should take comfort by the help of creatures, though our chiefest comfort must still be in God: For creatures of themselves have it not in them, though we imagine they have it, and oftimes they breed more affliction instead of comfort, as it could not be but some affliction to our Saviour, to see his beloved Apostles in steed of helping him and arming themselves by prayer, to sleep, and as it were forget both him and themselves. IV. Consider fourthly How at his last return he fell more earnestly to his prayers, and out of mere anguish, and agony sweeting blood, that it fell in great drops upon the ground, an Angel came and comforted him; with which he went courageously on to death. Showing us that in our afflictions we must never lose our courage and our hope: For when crosses are in their height, and we in our greatest agony, then comes the Angel of comfort, and the spirit of God, and either blows all over, if it be expedient for his Glory. and our good; or puts new courage into our hearts, and makes us bold to look death, and disgrace, and loss of friends, and fortunes, in the face, and rise, and go forward to meet them. Prayer. To our blessed Saviour that he will vouchsafe, by the merit of this blessed action of his, to give me courage both in my prayer, to persever with constancy till the end, and in all other occasions of difficulty and distaste to conform myself to his blessed will. A meditation. How our Saviour was betrayed and apprehended. Preamble. Reflecting how busy judas and the Jews were about their mischievous intentions, while our Saviour see all at his prayer, beg of our Saviour grace to profit by his behaviour in this action. I. COnsider first with what peace and quiet of mind our Saviour after his last prayer came to his disciples, Dormite ia● ex requiescite: Surgite eamus etc. and said unto them, sleep now and rest: with what courage he attended the blow, and when he see the officers draw nigh, said again to his Apostles. Rise let us go. He doth not say let us fly, but go, and meet, and confront our adversaries. Behold how vndauntedly he went and met them, and asked them whom seek ye▪ and told them, I am he. Admire all, and in all the power of the grace of God, and of a good resolution settled upon that sole powerful grace; for of ourselves we are weak, but let us (to our power) ply God, as our Saviour did and we shall have his grace. II. Consider secondly. How little malice can prevail against good, but when God sees time and permits it: I sat by you daily (saith our Saviour) teaching in the Temple, and you held me not, but this is your hour, and the power of darkness. We must therefore neither be wrath, nor over fearful, but discreetly confident in the power, and providence of God for his glory, and we shall see his wonders, and multitudes of Good spirits to defend us. III. Consider thirdly. How usual a thing it is for us to be accounted-and spoken of, and handled as malefactors: But this is our glory that doing well, 1. Pet. 2. 12. people should detract of us (as S. Peter saith) as of malefactors. You have come (saith our Saviour) as to a thee●e, with swords and clubs to apprehend me. Let us not lee●e our patience, but remember for whom, and like to whom we suffer: undiscreet defending of ourselves by words or actions makes the matter worse, as S. Peter's striking. IV. Consider fourthly. How the Traitor kisseth, the officers apprehend, and bind, and hale thy lord away, with shouts a●d cries, and taunts, and a thousand injuries. And all this for thy sins: O what have my sins deserved! He on the other side, like a lamb● suffers himself to be bound, and led as they please; he speaketh mildly to Judas: Friend wherefore comest thou? He healeth the ear of Malchus; appeaseth Pe●c●rs untimely wrath; offers himself to drink the chalice of his passion. though he could have had thowsands of Angell● to defend him. Endeavour to benefit thyself by all. The Prayer. O my love! Draw me after thee, and we will run O how do I hang back in all things! Can●. 2. 3. Draw me after thee, my love, in what bands thou wilt, for the love of thine, which I do honour, and do reverence and kiss, and esteem above gold, and precious stone. I bind myself to follow thee, O blessed la●be. I have sworn and resolved (saith the Prophet) to keep the judgemets of thy justice. P. 118. 106. A Meditation of what passed in the night in which our Saviour was taken. Mat●. 26. 10. 18. Preamble. Desirous to know what passed, beg of our Saviour grace to profit by his example. I. Consider how they brought our Saviour first to Annas, Adduxe. runt eum ad Annum primum 10. 18. one of the chief priests, to boast and to show how they had compassed their intent. And Annas began to question him about his doctrine. Whereunto our Saviour answering what he thought fitting, one of the Servants, or officers, stroock him on the face, or cheek, reproachfully saying, dost thou answer: he chief Priest so? And our Saviour replied mildly, if I have spoken ill, bear witness of the Evil, but if well, why do you strike me? See how every one applauded the bold fellow, and laughed at our Saviour, and insulted over him. Take heed of rashly passing thy censure upon any man, much more of proceeding further to words or actions before thou hast well wieghed the deserts of every man's cause; If thoube censured, and abused, in word or Acton, remember our Saviour's mildness here and every were. Beware of Passion, for such occasions be the fuel which sets it on fire; when there is no pregnant occasion a body may easily think he is fre● from passion, when it is but a sleep. II. Consider secondly. How from hence they carry him presently to Cayphas the high Priest; at whose house the whole council of the jews was met: And because they had no true crime to charge him with, they sought false witness: but they agreed not in their charge, though many came in against him. And our Saviour held his peace. How loath are we that any false things should be bruited of us! How little are we able to hold our peace in it, as our Saviour did? How doth it free us? How many discourses do we entertain in our thoughts and with ourfrendes, and others? That we ought not to put it up; that to be silent were to acknowledge ourselves guilty; that such people are not to be borne with for example sake, etc. Ofttimes though the thing be in part, or wholly true, we storm the more: Consider well how much better it is in very many occasions to be silent, and arm thyself with patience to dissemble them. III. Consider thirdly. How Cayphas when nothing would take, rose up, and adjured our Saviour to tell him whether he were Christ the Son of God And our Saviour answered plainly, I am and more over, that thy should see the Son of man sitting at the right hand of God, and coming in the Clouds of heaven. Whereupon Cayphas tore his own garment, as it were admiring at the indignity of his answer, and said he blasphemed; what need we more wines? And all pronounced him guilty of death. Note our Saviour's sincerity, and plains in that which was the principal of his doctrine, though he known he was to die for it. And how nothing can be done, or said so just, or true in true in this world, but it is subject to be construed quite contrary by Some or other. But we must rest satisfied in that which is truly upright, and expect our reward in an other world, where the just judge at the right hand of his Father will do every body right. Fear the judgments of God even where thou seest no greare cause to fear in the greatest time of prosperous success. As our Saviour was to be judge, though here he were condemned, so oftimes that which we commend will in another world be judged. Contemn no body, though to the eye he be poor and contemptible: perhaps in the world to come he may fit in a throne with the Iudge, or at least be cleared, when I shall be condemned. Observe how patiently out Saviour bore the pride of Cayphas the slander of blasphemy, the rude clamours of all that he was guilty of death, their unjust sentence etc. Prayer. To our Saviour for patience in adversities, and reproaches, proposing to ourselves something of his virtues to imitate in our daily Actions. A meditation of that which passed in the night in which our Saviour was taken. II. PART. preamble as in the former. And I. COnsider first. How Cayphas having passed sentence upon our Saviour the Counsel broke up for that time. Tune expuerun●●n faciem ●ius etc. And the Officers and servants, that were left in Charge with our Saviour, played their part upon him all the night till morning: some sp●t in his face; others boxed him about the ears, others covered his eyes, and bade him prophesy, who it was that struck him, and spoke many others blasphemies, twyting and reproaching him with one thing or other. Place thyself upon thy knees by our Saviour and reflect, how they misuse him, whom thou sayest thou lovests; think what thou has● been wont to say, or ●hink if any body hath been at any time so bold or forget full as to rub upon thee in any of these manners, though but very far of: How thou wilt carry thyself hereafter ●n occasions of contempt, or want of respect, or punctual observance and the like. O what is all the beauty of this world compared with our Saviour's, but a corner to spit in? Specially if we add what we have deserved by ●ynne: I have deserved all these scorns and mockeries too too much by my sins, to ●hinke that I do● any great matter if I bear them●it is not a thousand part of which I deserve. II. Consider secondly. How our Saviour sits patiently with his eyes looking down to the ground, silent, forsaken of all his disciples, and acquaintance, no body looks after him. Pet●r followed him first a far of, as if he would not be seen to belong to him: then he sat in the room with him a far of, but would not be known to be of his acquaintance. Afterwards being urged by the Maid, and the men, he denied him once, twice, thrice. and protested, and cursed, and swore that he knew him not. All this our Saviour heard, and turning towards him: and Peter remembering the words of our Lord went forth and wept bitterly. O eyes of mercy! look upon me, who have so often turned my back to thee. III. Consider thirdly, that this denial of S. Peter was no small corr●sive, and affront to our Saviour, but much more the consideration of the unrepentance of so many millions in the world both jews and Gentills, notwithstanding these his sufferings and examples, and his former doctrine. To whom Judas was now leading the way by his treachery first, then by despair, and wilful murder of himself: A figure of what the wicked Courses of the world lead men unto at last, wilfully casting away their souls with out repentance for a little dross of which they are so greedy. O sweet Saviour preserve me! O Infinite goodner have mercy on me poor sinner. etc. A meditation how our Saviour was accused before Pilate. Preamble. Beholding our Saviour towards morning. expecting what would become of him, beg of him that thou mayest accompany him with the affections which are due to this blessed mystery. I. COnsider first, that presently in the morning the whole Council of the Iowas met again, and called our Saviour before them in that plight as thou mayst imagine he was by this night● watching, Vtfactus ●st dies confestim convenerunt seniores plebis etc. and the servants outrages against him; and in fine our Saviour confessing again that he was the Son of God, they all rose, and exclaiming against him, carried him bound to Pilate. Reflect with what patience our Saviour bore their captiousness, their fury, their outcries, the haste which they made to ruin him; How hard ourselves are to believe when our Saviour, or good people in his name tell us that which we are not willing to hear or practise: How if he ask us we are not able to answer him one for a thousand, ●ob 9 3: wherewith he may charge us etc. How we storm when nothing but truth is told us. II. Consider secondly, that when he came before Pilate, the ●hings which they laid to his charge were, that he perverted the people, and raised seditions, that he forbade tribute to Caesar, that he said he was Christ, and th●t king whom they expected: In fine, if he were not a malefactor they would not have brought him thither. Ponder how oftimes it happeneth so with us; we seek to do good, and it is construed quite contrary; we seek peace, and are accounted turbulent; we profess allegiance, and are esteemed rebels; finally we are cried down for malefactors, and what not, and every body's word must be taken, and we cannot be heard speak. III. consider thirdly; that our Saviour in public, amidst those clamours, answered nothing at all, but stood as if he heard them not, in so much that ●ilate wondered very much. But in private he answered Pilate, that he was ● king, that his kingdom was not of this world, that if it were of this world his subjects would strive that he should not be delivered to the jews, that he came into the world to speak the truth; that every one that is of the truth would hear his voice. Ponder all these particulars and turn them again and again 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 kingdom is not of this world: For if we bear this deeply printed in our mind and memory, it will be a comfort to us in all our afflictions in all our mortifications and contradictions, in all our troubles of mind or body, in fine in all things in which we have not our will, or contentment, or fancy in this world; and finally ponder how we ought to strive that Christ have his right, and be delivered out of the wrough of sin and sinner's. The Prayer. To our Saviour, to this effect offering ourselves▪ to advance his kingdom in ourselves, and others, to show ourselves to be his subjects, by charity, peace, patience, longanimity, and imitation of all the virtues which he teacheth, and will have us practise. A Meditation how our Saviour was sent to Herode. Preamble. Tendering the good and glory of ou● Saviour wait upon him to see what passeth. I. COnsider first, That Pilate finding no cause to proceed against our Saviour and being desirous to rid his hands of him, took occasion to send him to king Herode, because they said he was of Galilee: Herode on the otherside was of a long time desirous to see our saviour, because he had heard much of him, and hoped to see him work some strange thing. Doubtless in the compass of the three years which our Saviour preached in the City▪ and country▪ Pilatus audient Galilae misit 〈◊〉 ad Herodem. Luc. 〈◊〉 Herode might have seen our Saviour i● he would have b●t stirred out of doors for it; but we so both by Pilate, and by Herode, how worldly cares, and pleasure overwhelm ●s, and give us ●o respite to do even the good which we oftimes desire to do●, or at least pretend and say we desire it: How worldly ends soever sway v●, and hinder us for standing for justice, or from showing ourselves in the service of God How much better is it to break with the world to the end we may attend to that which we know is good, and to the more serious consideration, and practise of the law of God? II. Consider secondly. When our Saviour was come before Herode, Herode asked him many curious questions, but our Saviour gave him not one sole word; whereupon Herode, and his retinue scorned him, and in mockery put a whit● garment upon him, and so sent him back to Pilate: and Herode and Pilate were made friends upon it Observe in this passage. That our desire of knowledge of matters of spirit must tend to practise, or else our Saviour will say unto us. Nescio vos. I know ye not; and when we shall say to him Lord, Lord, he will not answer us. How easily oftimes we pass our Censure without diving into the bottom: Lu●. 13. 26. How much, and how easily the world is mistaken, taking wisdom for folly, and folly for wisdom: How much doth our Saviour's silence incite us to spare words in twenty occasions. III. Consider thirdly. In the white garment, our Saviour's Innocency, and how that which the world intends for our disgrace, God ordains it for our greater honour: How we may imitate our Saviour by not being over curious in our apparel though the fashion be otherwise; but content ourselves with reason, and glory, if doing that which is reason, we be neglected, or laughed at. IU. And fourthly Fellow our Saviour in his journey to and fro, see what entertainment he meets with in the streets from men, women, and Children; hear how diversely they speak of him, and learn to bear contempt in word or action. And among the rest forget not to cast thy eyes upon his blessed Mother, S. Marie Magdalen, S. ●hon, and some others, and conform thyself ●o their affection's. 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 son, offering to him by her hands some practical purpose in honour of this blessed myste●ic. A meditation how the jews refused our Saviour and chose that Barrabas should be rather releesed then he. Preamble. Restless till thou seest what becomes of thy Saviour, stand by the people and by our blessed Lady expecting. I. Consider first● That Pilate finding more and more that there was no cause to proceed against our Saviour, Est autem vobis con sought divers ways to deliver him out of the hands of the Jews, suetudo v● unum dimittam Luc. 23. who merely out of envy had brought him before him. Therefore he thought to make use of an ancient custom, Which they had among them, to set some one malefactor free, about the time of easter, and made choice of Barrabas (Who was a notable seditious fellow, and at thief, and had in a sedition committed murder) to propose to them, which our Saviour, which of them they would have set free, Barrabas, or jesus, who is called Christ▪ And they cried out, not this man, but Barrabas, take this man away, and deliver to us Barrabas. And When Pilate asked again what then shall I do with jesus? They all cried, Crucify him, Crucify him; why? what hath he done? Saith Pilate, I find no cause to proceed against him. And they cried more violently, Crucify him. Heat their shameful outcries; see their rude behaviour, observe how busy the chief of the jews are to buzz in the people's ears, and stir them against our Saviour against him whom they had so much followed before, and who had deserved so much at all their hands, by so many ways; and admire at all; compassionate our Saviour, pity our Saviour, pity our blessed Ladies deseste the people's Wicked choice, and inconstancy, and weep bitterly thyself, reflecting how often thou hast passionately, and with as much inconstancy, turned thy back to our Saviour, and embraced sin. I. Consider secondly, that this custom of delivering one at easter was good, and grew out of gratitude, and thankfulness for their delivery, about that time of the year, out of the bondage, and servitude of Egypt▪ and was a figure of the deliv●rie of the whole world, full of sin, and theft, and sedition against God, by means of the selfsame God that delivered them out of Egypt: But they through their malice and envy towards our Saviour turned good to evil: whereby we may well learn how deadly a thing passion is, that makes use of the best things for mischievous intents, and turns all to poison look back upon 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, how the chief of the jews fell into this extremity of hatred against ou● Saviour▪ they, I say, that should have had more understanding▪ more temper, more circumpection etc. Having received greater gifts. They fell not intoupon the sudden, as the people did, that were inveigled by them, but out of their pride, and selfconceite; and worldly humours they misliked now one thing, now another, and so grew in distaste; and now they carped at his poverty, and then as his power, and fed themselves so long in these rath censures, that at last they could dream of nothing but how to ruin him, and be revenged, and followed it as headlongly when they thought they had the occasion. Thus if we take not heed to the beginnings, we grow into extremities against others, and think them intolerable, not that they are so indeed, but by giving way to our passions, and conceits, we make ourselves so tetchy that every little thing seems intolerable in those parties, though we can bear with others, upon every moving of a finger we grow into more passion, and murmur, and frame judgements of them, that they are this, and that, and scarce worthy to live among men, and will not hear, nor be persuaded the contrary. The Prayer. To our Blessed Saviour, and our blessed Lady, bewailing in their presence thy miseries, with Shame, and confusion, and a world of good purposes, which through their assistance be confident to perform A meditation of the whipping of our Saviour. Preamble, Pilate failing of his former project, gave order that our Saviour should be whipped at a pillar; which only word were sufficient to melt a loving hart; yet beg of our Saviour more feeling of it. I. COnsider first, how upon this order given, Tunc ergo apprehendit Platus jesum & flagellavit. a company of rude soldierlike fellows took our Saviour, and stripped him naked, and bound him to a pillar. O virginal flesh! O my Saviour, and my God? Let thy bashfulness satisfy for all my disorders: And give me leave to lie kissing the ground on which thou standest, I will never more lift up my eyes to esteem of any creature, but thou shalt be the everlasting object of my thoughts, and inward senses: Blo● out I beseech thee, by the sacred presence, all other fancies, or take me out of this world, that I may see thy glory, and not make use of my sight to my eternal shame. Thou hast wounded my hart with this one sight of thyself; let it ever be a bar to keep out all other things that may distaste thee and draw my hart from thee. II. Consider secondly, or rather hearken what a fearful noise the rude blows make upon thy Sviours render skin, and do lay the very bone naked, the blood spirting out on every side and running down in whole streams by thee, as thou kneelest. And the soldiers in the mean time have ●oe more compassion in threshing upon our Saviour, than thou hast in offending him, with all kinds of sins, as with so many lashes, and several kinds of whips: O spare him, if thou mean to be spared, speak to thyself, speak to others spare him; hold thy hands and theirs from offending as much as thou canst; step in betwixt, and offer thy shoulders to save him from further mischief: say with king David It is I that have sinned. 1. Paral. 2● 7. It is I that have done wrong, this innocent lamb what hath he done? This wrath must rather fall upon me. Thank thy Saviour for taking upon himself the heavyest punishments, and beg of him to accept of that little which thy little hart affordeth. III. Consider thirdly, how patiently, how silently, how unmoveably our Saviour standeth, as long as he can stand, and beareth the load, the smart, the disgrace, the pain of this torment, till the soldiers being desirous to make themselves more sport with him. untied, him. See now in what a pitiful 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 sins have deserved, and what they have done: Canst thou think 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 thyself with sorrow at least, and something more than ordinary watchfulness over thyself to amend, and reform what is ainisse. The Prayer. Pour out thy hart to our Saviour, and give tears at least for blood, and among thy many miseries bewail that thou canst not bewail ●nough his sufferings and thy offences. A meditation of the Crown of thorns. Preamble, Not forgetting in what case thou left thy Saviour untied from the pillar, beg of him grace to profit by that which followed. I COnsider first. Milites plectentes coronam de spinis imposuerunt capiti eyes. 10. 19 when the soldier's ●ad untied our Saviour from the pillar, and laughed their fill at his nakedness, and feebleness, and the plight in which they had put him; he had scarce got his clooths about him, when they took him into the court-yard, and setting him upon some stone or other, pulled of his apparel again, and put a rag of purple upon his naked shoulders, and making a wreath of thorns, pressedit down upon his head, instead of a Crown, and gave him a reed to hold in his hand instead of a sceptre: what soul can hold from admiring this habit of the king of glory? He said well of himself his kingdom was not of this world; but it seems this is the way to the kingdom of the other world, not by glory and prompe, but by contempt of all earthly glory, and by suffering patiently what people in their mad and foolish humours are apt to put upon us, taking away our goods, giving us short and hard measure, putting us still to more pain, and grief, and trouble, and not caring what they lay upon us, so they have their ends, and make themselves merry. And consequently. II. Consider secondly that the soldiers were not content to put this affront upon our Saviour, but in words also and unseemly gestures mocked him, and laughed him to scorn, and kneeling down before him upon one knee they saluted him Hail king of the jews; as who should say, a proper king indeed, and they spit upon him, and beat the reed which he held in his hand about his ●ead, and boxed him. Think what hath ever happened to thee comparable to any of this, that thou shouldest be impatient, or stomachful; and resolve to be more conformable to our Saviour's sufferings. III. Consider thirdly▪. As servants and retainers in this world think it an honour to go in the livery which their master gives, and much more to be in the fashion which they see their king and master wears i so the true servants of our Saviour should be so far from being ashamed to be put to shame, that they should in their hearts rejoice in it; and the way to bring our nature to it, thought it be never so much repugnant, is to watch upon the occasions when a word or an accident falls out that is cross, and to take it v● as a piece of the purple garment which our Saviour wore, to kiss it, to embrace it, and to- offer it up unto him as a special act of our service with which he is pleased to honour us. The Prayer. To out Saviour as he sits in this pitiful plight, begging earnestly of him to help our infirmity, and to strengthen us in the occasions of disgrace, that by bearing it we may have more plenty of his grace, one glance whereof is far to be preferred before all the favours which the world can afford us. And with all, bewail thy own recklessness in behaving thyself often in his blessed presence, as if thou didst not believe that he were king indeed, 10. 4. 23. but in mockery; and leanne to adore him always in spirit and truth A meditation of the Ecce homo, 10. 19 Preamble. Beholding Pilate going forth to the jews again, and our Saviour following him, in the scornful habit of a king of clours, beg of him that thou mayest profit by this spectacle. I. Consider first, the speech which Pilate made to the jews when he brought out Saviour this time to them, Ec●ea▪ duco e●m for as v●●ognosc●tisnullam invenio in ●o caufam 10. 19 which was this: Behold I bring him forth unto you, that you may know that I find no cause in him, that is, no cause to condemn him. And again. Lo the man. As who should say, this is the man. Run over this saying again and again, and ponder every tittle of it for it is full of mystery. Behold; O what a spectacle is this! Pilate in pomp and glory, our Saviour made a laughing stock. what eye can behold attentively our Saviour in this case, and not wish never to have use of sight more to offend him. I bring him forth; whom? Our Saviour ●c●us, the worker of miracles, the curer of all diseases, the raiser of the dead, the blessed ●onne of David, the king of the jews. Thou dost 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 merciless mercies; who I know delivered him to me out of envy. I find no cause in him, and I bring him to let you know it, and yet I have thus punished him. O senseless pilot! O judge without judgement! Lo the man. O endless object 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 rags, all gold is thorns, all worldly wealth. and happiness is a mockery, to the glory and wealth and happiness whereof he is everlastingly possessed, and yet behold here he stands at the stake for thee, that thou mayest know there is no cause in him of all this, but in thee, and in thy offences. II. Consider secondly, that Pilate had no sooner ended his speech, but the jews cried, Crucify him, Crucify him, take him away, and Crucifi him; not being able to abide the sight of him that was their Saviour: Tremble at this blindness, and hardness of hart, and beware of the least shadow of the beginnings of it, iremembring that saying of our Saviour. Ma●th. 25, 40. That which you have done to one of my little ones you have done to me. Ponder again these words: take him away, and Crucify him. And beg that he may never be taken from thee, but thou rather Crucified, and thy sinful appetites rooted out, and abolished. III. Consider thirdly. That Pilate overcome with the clamours and threats of the jews▪ that if he quitted jesus, he should not be a friend to caesar, adjudged him to be crucified, according to their desire, though in testimony 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 just man, look you to it: and the jews answered his blood be upon us, and our Children. See how the world, and passion blinds us, and leads us to things against our conscience; and though we see we have reason to think ourselves guilty before God, we smother it with some colourable reason to satisfy the world, and after à sort to satisfy ourselves for a time; but when the passion is over, the sting breaks out, and galls us. See therefore whose friend thou wilt be Caesar's or Gods, and for whom thou wilt stand in occasions of apposition and difficulty. Pilate washeed his hands and said. I am Innocent of the blood etc. A poor bath to wash away such an offence. Seek rather (in a contrary sense to the Jews) that the blood the blood of this Innocent lamb may be upon thee, and upon all thy works to wath thee, and to perfect them, for with out it nothing is avayable: Abhor sin, and abstain from offending him, and thou shalt have his blood upon thee, and be Innocent. A meditation of the Carrying of the Crosse. Preamble. Beholding our Saviour with a heavy piece of timber upon his shoulder, in form of a Cross, beg grace to profit by this Mystery. I. Consider first.. Suscepe● runt ergo e●m, & eduxe runt ●rucifige ● ren● That so soon as sentence was given, they proceeded to the Execution, and at the gates of the Palace they laid a heavy Cross upon our Saviour's shoulders, to show to all the town as he went, that he was to be crucified upon it: see what a dint it made in his tender flesh; how it strained his back, being weak of himself, and much more weakened by his nights watching, his hurrying from place to place about the town, and the loss of so much blood▪ and being also fasting: In so much that he fell down under it thrice in the way, having a long mile to go, though they took one by the way, and compelled him to go along with him, and to help him to carry it. O my soul! what a sea of compassion hadst thou need to have to equal the grief which thy Saviour felt in this passage! look, and see again, and again every circumstance, and follow him step by step, for he cannot go f●●t, though they hasten him, and beat him on. Mark the different humours of them that follow him, and them that go before him, and them that compass him round about to see the man in this case, whom they had seen not long before far otherwise attended. Reflect among other things how thou mayest ●ase our Saviour of his burden, either by disburdening thy soul of sin, or by corcuring to disburden others both of sins and afflctions, orbytaking some penance upon thyself for satisfaction of thine o●vne, and others sins, and to prevent them, or by bearing whatsoever Cross, not as it were by compulsion, but willingly for his sake; for it is some ●ase in sorrow to have a companion in our sorrows. II. Consider secondly, rhat whereas many people followed him, and many women lamented his case, he turned to them, and speak in this sort. Daughteres of Jerusalem, do not weep upon me, but weep upon yourselves, and upon your Children. Because behold the days will come in which they will say, blessed are the barren, and the wombs which have not borne, and the paps which have not given suck. Then shall they begin te say to the mountains, fall upon us, and so the hills, Cover us; for if in the green● wood they do these things, in the dry what shall be done? Hearken with what a Majesty he speaks these words, and with compassion of them that little deserved it; Ponder every tittle of them, and see what sweetness thou mayest gather to the benefit, and instruction of thy soul out of them. III. Consider thirdly, That when he had gone about half way on his journey, a devout matron met him, and taking compassion of him, proffered him a handkerchief, to wipe of the blood and the sweat of his brows; he accepted it, Meeh●di: us apud Baroniu● and wiping his face with it, left the Image of his visage in the handkerchief, and returned it to the woman. Thou mayst easily imagine with what joy She received it, and with what reverence She kept it; and how well she thought herself paid for her charitable commiseration. Such are the returns which our Saviour makes of courtesies done to himself in his service, or in his Servants; he leaves the print of himself, and of his love more deeply in their hearts, which Surpasseth all treasures, and makes us the speedier to be in tertayned in his heavenly Court. The Prayer. To our Saviour offering our service to him according to the present circumstances and affections. A Meditation of the Crucifying of our Saviour. Preamble. Having gotten a place somewhere upon the hill, as near as thou canst to our blessed Lady, and S. John, attend with all diligence, and desire to see the end. I. COnsider. That our Saviour being with much difficult ie gotten up the hill, Et vene ● runt●n locum qui dicitur Calvariae locus, & dabant ei bibere Myrrhatum vinum sum felle▪ mixtum etc. the first comfort he receives is a cup of wine mingled with Myrrh and Gall, to stint his bleeding, and that he might not suddenly faint away; he teasted it but would not drink ● it. Then thy unmercifully pulled of his clothes, renewing most of his wounds, and he at their appointment, layeth himself down, and spreadeth himself as well as he can upon the Cross, to be nailed to it. Here every circumstance is so full of compassion; that it must be a hart of stone that doth not relent, and much more grieve at the cause, which are my sins. These were the GALL mingled with all his comforts, and he had them too lively presented before his eyes to accept of more them a taste of the bitterness of them, which is so great that all bitterness of the world is rather to be swallowed, then to swallow the least of sins wittingly; what then of so many▪ II. Renew not his wounds by thy harshness towards thy neighbour's, who are the living members of his mystical body, and are oft wounded sufficiently by other occafions deserving compassion: see how willingly for God he layeth himself down upon his Cross, and imitate him. But imitate not the unmercifulness of them, that Strike the nails into his hands and feet, and so much as lieth in them, by their obstinancy and often repeated offenseso be perpetually nailing him: But nail thyself, by daily and hourly purposes, never to part from the will, and appointment and commandment of God, though it hath bitterness some times, and a Cross annexed. III. Our Saviour being thus nailed upon the Cross as it lay upon the ground, with ropes and other instruments they rear it upon one end, and let it fall with a jump into a deep hole, where it was to stand. Reflect what pain this bred to our Saviour in all his limbs, and at his very hart: see how our blessed Lady weeps and is ready to faint with grief; Hear the outcries of the people, blaspheming him, shaking their heads at him, and saying, he saved others, let him save himself. If he be C●rist, if he be king of the jews; if he be son of God, let him now come down, and we will believe him. This is the man that would destroy the Temple, and build it again in three days. The Prayer. Fixing thy eyes, and thy thoughts, upon our Saviour Crucified, never satisfy thyself with vie●ving all circumstances, with such acts of devotion, and such devout petitions as the nature of the mystery requires, and the grace of God affords. A Medation of the words which our Saviour spoke upon though Crosse. 1. PART. Preamble as in the former. I. COnsider that in all this grief, and disgrace, the first word which our Saviour spoke upon the Cross, Pater, dimitte ●is, non ●nim sciunt quitd faciun●. Luc. 23. was, Father, forgive them, because they know not what they do. O endless mercy and meekness! He doth not crave revenge. He doth not say, o righteous judge, but Father, no● Revenge, but forgive, and forgive them, whom? But those that are even now blespheming me, and are not satisfied till they see me dead. This is the greatest and truest trial of charity, S. Gregor if we love him that is contrary to us (saith S. Gregore.) II. They know not what they do: who can be slow to excuse, or hard to accept of an excuse of an others fault hearing our Saviour excuse so apparent malice? Also (saith S. Augustin) no man must despair of remission seeing it offered to them that were author's of our Saviour's death. S▪ August. No man must be sullen when he is offended, and think himself charitable enough if he says nothing, or remits his quarrel to God, but remember they are sons of one Father, and put on the bowels of a brother, and not be as strangets one to another, III. Father, forgive O. in how many things do we all offend, and daily and hourly need forgivene! How much doth it import to forgive, seeing our Saviour hath so often inculcated it unto us, and put it in our daily petition, and absolutely told us we shall have no mercy, unless we forgive our brethren from our hearts? Matth. i8. 37. Make use of thy weak understanding in spiritual things, or apprehension of thy danger to plead before him for thyself, who is so willing to excuse; and say; Lord, I did not know what I did, when I did offend thee; be a Father unto me. and forgive me; Luc. i5. 24. say with the prodigal Child. Father, I have sinned against heaven and thee and am net worthy to call thee Father, but seeing thou lovest that tiile, acknowledge me for thy Son, though ungrateful, and forgive me: Father etc. Of the words of our Saviour. II. PART. Preamble. As in the former. I. NExt after our Saviour had besought his Father to pard on his persecutors, Vnus autem de his quipen debat ●atronbus etc. he pardoned the thief upon the Cross, and promised, him the kingdom of heaven, for his fervent confession for whereas there were two crucified with him, one on the right hand, the other on the left, and our Saviour in the middle, one of them blasphemed our Saviour with the jews, the other defended him, acknowledging his own offences and deserts, and proclaiming our Saviour's Innocence, and begged that he would remember him when he came into his kingdoms. Ponder first the disgrace put upon our Saviour to be as it were the principal malefactor of the three crucified: wherein, notwithstanding holy Fathes do discover two great Mysteries; 〈◊〉▪ the one, that he lovingly presented himself both to jew, and Gentle, if the one should refuse, and thirst his Innocent blood to their ruin, the other might make benefit of it to eternal welfare; endeavour to be among them that make benefit, and thirst after his sacred blood with love and veneration: The other Mystery is, that in the very manner of their crucifying thy represent that which in the latter day will happen, S. Leo. when these on the right hand shall be rewarded, and those on the left cast of into eternal punishment. II. Consider secondly. The nobleness of this act of the good thief, standing for our Saviour when all the world almost forsook him; see also what it is to be patient in affliction, and humbly to acknowledge that we have discerned it: On the other side how little it did advantage the other thief (through his own perverseness) to be so near our Saviour, and reflect on the Judgements of God, and that as no man must presume, so none must despair. III. And jesus said unto him. Veryly I say unto the●, this day thou shalt be with me in paradise. Ponder every word; who, to whom, and with what assuredness. This day, with me, in Paradise. O blessed day and more blessed company! See how the peniteut, and the innocent, are associated, and learn to contemn no body, to judge, or flight no body, This day thou shalt be with me: O let this day never end, it is Paradise enough to be with thee, blessed is he who vuderstandeth what it is to love jesus, etc. Tho. a Kemp. l. ●. c. 1. Of the words of our Saviour upon the Crosse. III. PART. Preamble as before. I. THere stood beside the Cross of jesus, Staban● juxta Crucem jesu 〈◊〉 ejus, 10. ●9▪ his Mother, and his Mother's sister, Marry of Cleophas, and Marie Magdalen. And the beloved deciple S. John, as appears by that which followeth. But consider first, with what constancy, and resolution they all remained there; look into the breast of every one, of them, one by one, and their affections of love, and sorrow, and faith, and resignation; see with wha● tears of compassion and love they lifted up their eyes to the crucified, and then cast them down upon themselves; how some of them embraced the Cross and kissed the stains of blood remaining upon it: How they Hearkened to every tittle that he spoke. Stand with them, and hearken; for he speaks not to those rhat pass by: be not ashamed, be not afraid, stand by his Mother, cast thyself upon thy knees with the Magdalen, bewail thy own offences etc. He that persevereth may justly expect a word of comfort. II. When jesus had seen his Mother, and the disciple standing, whom he loved, he said to his Mother, woman, behold thy Son, and to the disciple, behold thy Mother. Consider what impression this speech made in the hearts of both, in regard of the thing itself, and of the manner so unexpected, and at such an exigent, ponder how in different senses, these words might work different affections in our blessed Lady. Woman. See how all looked up, but his eye was directed to his Mother: Behold thy son. Which Son? Him upon the Cross? Or by the Cross? How ever what a change is here; and yet what love, and care doth my Son show concerning me. etc. And to S. John. Behold thy Mother. What an honour was this unto him, and in him to us all, making us adoptive Children to our Blessed Lady, brothers to our Saviour; so great a good is it to stand by the Cress saith Theophilact; so great a good to suck wisdom from our Saviour's breast, Theophil. S. Ambr. say S. Ambrose. III. And from that hour the disciple took her to his own. Into his own charge (saith S. Augustine) to have care of her, S. August. and to attend her. Con●ider with what respect, and dutifulness, and veneration he ever beheld her, and provided for her, remembering ever whose Mother she was. Imitate this loving and beloved disciple; and beg of her also now that she will take the into her protection, that by her means thou mayst obtain according to those Mysteries, forgiveness of thy sins, the kingdom of thy Saviour here, and in the other world, the company and love of his saints, constancy in adversities, and never to part from sweet jesus whatever befall thee. Of the words of our Saviour. IV. PART. Preamble. Behold the sun suddenly eclipsed and the heavens darkened at noon day, and beg that this unwonted accident may stir in thee some unwonted good affection. And I. First to take heed that in midst of the graces of almighty God, Deus, Deus meus, ut quid dereliquisti me▪ which shine upon thee, as the sun at noon day, darkness do not suddenly, through thy fault, come upon thee, by the withdrawing of his heavenly beams; and upon every change that thou findest, beware. Then open the ears of thy soul, and hearken how our Saviour cries out with a loud voice, O my God, my God, wherefore hast thou forsaken me? Dive into the anguish of his soul, from the beginning of his passion to the end, he being as a man forsaken not only of men. but of God, that is, left comfortless to bear the burden of all these griefs, with out any refreshing from the divine person, with which his humane nature was conjoined, without diverting his thoughts, or his imagination from it by other means. When did the like ever happen to man? Say with him; O my God, my God, wherefore this, but for me, to satisfy for my vain worldly comforts. To teach me to want them. and to contemn them; to teach me courage in occasions of distaste, and derelictions, and not to complain, seeing he would not have complained neither first of his sorrow unto death, nor now of being forsaken, but to persuade me of this truth, that he suffered as a man indeed forsaken. O my God, forsake me not, though I cannot say but that I have deserved to be forsaken. II. Some that stood by, and heard him, said; this man calleth upon Elias, let us see whether Elias comes to deliver him. As if he had need or expected help. How ordinary it is for people to mistake, or misconstrue words and actions▪ and again think with what kind of contempt they said, this man; and, les us see, whether any comes to save him, or to take him down, Prepare thyself for the like encounters, and call upon him in the days of this tribulation; call with a loud voice, that is with fervour of affection, and acknowledgement of thy necessities. III. Consider also the goodness of God, who in our extremities of corporal pain, or spiritual derelictions, doth not forbid us to ask why, though we cannot but know that we have deserved it, if we know ourselves and God. But the question must be as our Saviour's, with a loving respect and submission, with resignation to the very last: Hear him speaking to thee: Son I came down from heaven to save thee etc. as in Thom. Kemp. l. 3. c. 18. And answèr him as there. Of the words of out Saviour upon the Crosse. V. PART. Preamble as in the former. I. IEsus knowing that all things were now consummated that the Scripture might be fulfiled he said I trist. Post hae sciens Iesus q●ia omnia consummata sunt. And certainly naturally he had great thirst, for the toil of his journeys to and fro might procure it, his watching, his sadness, the effusion of so much blood his attention to what was said, a●d done by others, and what was to be done or said by himself, and it is fitting that we should compassionate him in it, and animate ourselves to suffer that which may hapsen to us in that Kind. Yet if we reflect how once he begged water of the Samaritan, ●●▪ 4. and said to his Apostles my food is to do my Father's will, we shall find there was another cause of thirst, to wit, he thirsted to accomplish his Father's will, to accomplish the Prophecies which were of him, that not one tittle, mightremayne unfulfilled. He thirsted the salvation of thy soul, and that all might be partakers of the living waters of his merits and grace. He did thirst after thee, that thou mightest learn to thirst after him, and his heavenly gifts, without which all is drought and bitterness. II. A vesseltherfore of vinegar stood there full of vinegar, and they putting a sponge full about hissope offered it to his mouth, reaching it to him with a reed. This the tormentors did to prolong his life in pain, that he might not faint away, as before they offered him the mingled wine; which we have reason to lament, but much more the hardness of ha●t even of believing Christians, who for the upshot of all the sorrows which our Saviour hath suffered, either continue in their wont sins, or offer him vinegar to drink, that is, Actions as sower as vinegar, lukewarm, without life, or vigour, half dead with tepidity, and dulness, and niggardness towards him: And like sponges drink up worldly contentment, which soon turn sour●, and are as hard as flint in respect of that which is spiritual, or like reeds wavering, and changeable and weak. Take heed that this manner of proceeding dry not the fountain of his graces, and bring the life of thy soul to a bitter end. III. O jesus give me the wholesome thirst of which thy prophet speaks saying. Psal. 62. My God, ear●●y do I awake, to thee; my soul hath thirsted after thee and my flesh very many ways, that neither soul, nor body may desire any thing but thee, and the accomplishing of thy blessed will in both; that hating the thirst which hitherto I have laboured in vain to satisfy in the world; I may taste thy living waters. etc. Of the words of our Saviour upon the Cross and of his death. VI PART. I. When therefore jesus had taken the vinegar he said it is consummated and against crying out with a loud voice, Cum ergo accepisse● jesus acetum, he said. Father into thy hands I commend my spirit, and saying so, bowing down his head he gave up the Ghost. Now indeed the Sun is ecclypsed at noon day, our Saviour being taken away by a cruel death, in the prime of his years, and middle of the usual course of men in this world. He would notwithstanding see all things before fulfiled, that he might justly say to every one of us, what could you expect I should do more for you? I have given myself, body and soul, for you, and all the labours and pains that I have taken in them: Consummatum e st. See what you will do for me. II. O loving Father, into what better hands can I commend both body and soul, then after thy son's example into thine? To thee I do bow down my head acknowledging thy sovereignty over me, and over all things created; Thou art lord of life and death; according to thy will, and best knowledge dispose of me. Thy hands did frame me, into them I render myself, to be ordered as thou pleasest: I confess some times my spirit doth rise against that which doth not suit with it but it is when I do not consider rightly that all cometh from thee to whom all aught to be subject; In manus tuas commendo spiritum ●eum. III. With how different a note do those cry out at the latter hour who are overtaken with death, before they have done all that they ought to do towards God, and their neighbour, the good and the bad, the diligent and the slothful? Eke. 9 10. Whatsoever thy hand can do, do it instantly, for neither work, nor counsel, nor wisdoms, nor knowledge is after death, whether thou hastenes. Saith the Wiseman. Beg of our Saviour that he will assist thee, living and dying, that having passed this life, and vale of misery, thou mayest enjoy him the more perfectly in the other world. Of the things which happened after our Saviour's death. I. ANd behold the veil of the temple was ●ent into two parts from the top to the bottom, Et eccevelum Templi scissum est id duas parts. and the earth did quake, and the rocks were split; and the saints that had stepped, vose. Behold these Alterations, not without contentment, that now the hidden mysteries of the old testament should be revealed, and the holy of holyes be known publicly to all: The very rocks, and dull earth testifying the feeling which we ought to have of the indignities offered to our Saviour, and that the hardest hearts, and people dead and buried in sin, and oblivion, should reap benefit, if they would, by out Saviour's death and passion. Open thyself to thy Saviour divide thy hart into love, and grief, think of thy life passed from the top to the bottom; break through the rocks of difficulties; cleanse the sepulchre of thy hart from all corruption. II. Imitate the Centurion who seeing what passed cried out, truly this man was just: certainly this man was the Son of God. And multitudes of them that ●ere present returned knocking their breast. These are the affections which thou must endeavour to raise in thy soul, and many more which thou mayst learn of our blessed Lady, and S. John, and S. Marie Magdalen, reflect upon the behaviour of every one of them, and dive into their inward thoughts, while they were expecting what would be further done to the dead body of our Saviour. III. The jews besought Pilate that their bodies might not remain so upon their Saboth, but that their thighs might be broken, and so taken down; and the soldiers broke the thighs of the o●e, and the other thoefe: In what anguish may we imagine were the devout souls, fearing that that cruelric might be done upon our Savoiur also, not knowing perhaps certainly that he was dead, or though they known it. But the providence of God prevented their malice: for coming to our Saviour, and finding him dead, they did not break his thighs, but one of the soldiers with a lance opened his side, and instantly water and blood issued. This spear went also to the hart of the Blessed Virgon, and of the rest; yet finding that he was dead before, they applied themselves more to the gathering up of that Sacred blood and admired the my sterie of the too different liquors, which S. Augustine explicareth in these terms. S. August▪ The Evangelist made use of a very significant word when he said, He opened, to show that there in a manner the gate of life was set open, from whence the Sacraments of the Church have flowed, with out which no man enters into that life which is truly life. IV. Open thy hart to our blessed Saviour, and if i● pain thee, Cant. 4. 9 here thou hast a lenitive: Thou hast wounded my hart in one of thy eyes. Saith the spouse. How many darts are here, by which thou mayest receive the like loving wounds? Cast up thy eyes frequently; meditate continually of these mysteries, enter into his sacred side etc. say with the Prophct. This is my resting place for ever, Ps. 131. 14. here I will dwell, because I have chosen it. Of the taking down from the Cross and burial. I. IN the evening joseph, Cum autem sero factum esset venit joseph &c: a rich man of Arimathea, and noble decurion, just, and expecting the kingdom of God, disciple of our Saviour in private, came, and boldly went to Pilate, and demanded the body of jesus, and Pilate gave it him? He is deservedly reported to be rich (saith S. Ambrose) having received the body of Christ. S. Ambr. But see the preparations to receive it; he was just, valuing the kingdom of God more than his wealth; and however private before, now he boldly professeth it; devotion overcame fear and humane respects. Asteeme of this gift above all gifts, and think how and where thou wilt reserve it. II. joseph having bought a syndon (or rich winding sheet) and taking him down, wrapped him in it; Nicodemus came also (who first came by night to our Saviour) and brought a composition of myrrh, and aloes, about one handred pounds; and they bound up the body with them. If the Apostles had buried him the jews would have said the had not been buried, S. Ambr. as they said he was stolen: But the just man is he that wrappeth our Saviour's body in white linen; the Innocent man inbalmes him; do thou the like offices, bring one hundred pounds, a complete quantity of faith, and good works. III. And there was in the place where he was crucified 〈◊〉 garden, and in the garden a new Monument, in which not any had as yet been laid, cut out in a rock, There therefore, because it was night, they laid jesus, and rolled a great stone to the entrance, S. August: or door of the monument. To the body of our Saviour Sanctity and Virginity is ever due, a womb untouched conceived him, S. Ambr▪ a new sepulchre received him. And deservedly is it cut out in a firm faith, and a stone rolled to it, because whoever shall have buried our Saviour in his breast, must be careful that he lose him not. See also that thy hart be a garden well kept, not a wilderness, or full of weeds, and near to the Cross, that thou mayst be the surer to have him lodged in it. IV. Forget not in the mean time the duties which our Blessed Lady, and S. John, and the Magdalen did unto him, when he was taken down; how every one strove to embrace him, and reverently to kiss his feet, and hands, and side, and could hardly be brought to relinquish him, but that the time of day, and precept of keeping the sabbath called upon them, which they dutifully obeyed, retaining him still in their thoughts and in their pious discourses. An Excercise in honour of the precious wounds of our blessed Saviour. I. IT is likely that those devout persons who were actors in taking our Saviour's body down from the Cross did severally their respects to his sacred wounds, all proceeding from love, and mingled with it, yet diversely according to the several dispositions of their minds, and the occasions which they had to attend our Saviour in his life time. S. John betook himself to the right foot, and as more beloved than the rest expressed his gratitude in affections of love, and thanksgiving for the particular favours received; leaning his head upon that foot, as before upon our Saviour's breast, and pouring forth abundance of tears for the absence of so loving a master: He remembered the request of his Mother, that he might sit at the right hand, Ma●th. 20. or at the left of our Saviour in his kingdom; but now he resolved to drink perpetually this chalice; This should be his cup and his comfort till that other kingdom came to be revealed after this life, miserable with out this relief. O sweet cup. Psalm. 22. etc. Dominus regit me, & nihil mihi deerit. II. The Magdalen was at the left foot, where thou must beg of her to give thee a little room, to wash that foot with tears of sorrow for thy several offences; she is loath to yield an inch of place, or minute of time, because she knows all is too little for her own expressions: Importunity and compassion will overcome her: therefore settle thyself to it, ●ierem. 9 and say, who will give me as fountain, a flood of tears that I may bowayle the Son of God, thus slain for my sins? O cruel sin that thus killest two at once, me and my Saviour; and as for me, I am worthy of a thousand deaths, and will die a thousand times before I offend again: But he, what hath he deserved? Luc. 7. 45. The Magdalen did not, ceafe to kiss, but I must not cease to weep, that I may wash away that which hath thus stained my Saviour. O blessed Magdalen have compassion on me. III. Joseph of Arimathia held the ri●ht hand; Math. 27. ●9. and as he offered his own new sepulchre to our Saviour for his burial, and the winding sheet, and other necessaries, so he poured forth his hearth liberally to him, offering himself to whatever future service to him, or his; sorry that his sepulchre was not more rich, and the sheet more white, and costly, to wrapp so great a treasure. No precious stone could have been equal to his desert, no gold or sylver enough to garnish it; o that my hart were not too hard, or too base, to lay thee in it! whatever it is, take possession of it, Psalm. 72. 26. and of all that belongs to it; Tho●, art God of my hart, and my portion God for ever. IV. At the left hand. Nicodemus stood, not having alltogeather shaken of his fears; therefore he brought a mixture of myrrh and aloes, Io, 19 39 about (perhaps not full) a hundred pound weight. For so long as we are yet living, we cannot be altogether without fear to be cast of to the left hand; and a moderate fear is profitable towards the burial of our Saviour in our souls; because we are earth, Prov. 3. 32. and with the humble is his conversation. Minmingle this holy fear with thy love; it will serve to bind up the spices with the body, that they be not s●attered abroad with vain complacency in thyself, or in this very action to the prejudice of charity towards thyself and of thy neighbour, who is an other receptacle for our Saviour. V. Our blessed Lady having the sacred body in her lap, had the wound of his side perpetually in her eye, and her thoughts occupied in contemplation, how he was God and man, immortal and yet dead, extremely deserving love, and yet thus used, Behold the tears silently trickling down her cheeks, some times sighing; some times lifting up her eyes, and repeating our Saviour's words my God my God, Matth. 4. 26. wherefore didst thou thus forsake him; father forgive them. O my son! Other motherly expressions were not wanting, which she tempered with her wont virtue, and with her son's command. Weep not upon me. She applied herself to the duties of his burial, and had her thoughts upon his resurrection. etc. Of the Passion of our Saviourby way of repetition. I. PART. I. PLace thyself in a corner of the Counsel Chamber where Cayphas, and the rest are met; and first wondering with the Psalmist, Psalm. 2. why they should be so fierce against a man from whom every body received so much good and they might if they would, and acknowledging that, do what they can, God will at last turn their counsels upon themselves: Qui babita● in coelis irridebit eos etc. Turn thou also Cayphas his verdict upon thyself, and acknowledge thy own blindness, and backwardness towards thy own good: Vos neseitis quicquam. For whereas it is the general document of all spiritual men, and experience teacheth, that every one hath some principal bad inclination, or vice, to which he is most prone, and which draws us after it into many inconveniences, either we do not search after it, or knowing it, we do not prosecute the rooting of it out, as it were fitting. Expedit ut unus moriatur homo (infectus) & non tota gens pereat. II. Transfer thyself from thence to the Chamber where our Saviour made his last supper, and reioycing to be rather in that company, hear our Saviour foretelling his Apostles of their weakness in forsaking him, and in being scandalised, and be not presumptuous, as Perer was at that time, but acknowledge rather the contrary, that though all should stand yet I have cause to fear a fall, and by experience do find many reasons for it, taking myself in so many occasions not following him as I ought, but (a long) a far of, God wot, even where there is no such matter of difficulty to be striven with, but do take easy denials for good excuses. III. Beholding him washing his disciples feet, beg of him, that by the example and merit of this humble action, he will give thee more strength and wash away what ever may cleave to thee offensive, or disturbing his service. Ampl●us lava me ab iniquitate mea. More, dear lord, and more, for I never cease to soil myself. Fall down at his feet, and wash them with rears, as the Magdalen, and do not cease to kiss them. If thou hast any thing superfluous (saith S. Augustine) give it to the poor, ●. August. and thou hast wiped our Saviour's feet: To thee it is superfluous our Saviour's feet have need of it. If thou hast any quarrel with any body, give it into our Saviour's hands to be washed away; for if it be not washed: thou shalt not have part with him for ever. ●hou knowest not what thou dost if thou dost not forgive; thou wilt afterwards know it to thy cost. Lord, not this only, but if I were a thousand times ●hore offended, I do entirely offer i● into thy hands, and freely do forgive, as I desire to be forgiven, for I cannot answer one for a thousand, that thou art able to lay against me. Repartition of the mysteries of the passion of our Saviour. II. PART. I. Walking in the Garden of Gethsemanie cast thy eyes upon our Saviour's sorrowful hart, and knocking thy breast, say, o hart of mine, that hast been cause of this grief! O that it were a fountain of water, breaking forth at my eyes, to bewail the sins which he bewaileth! sorrowful is my soul, that it is not full of sorrows. O dullness, and drowsiness. Is this a time when thou beholdest thy Saviour sweeting drops of blood, betrayed, apprehended, bound, haled, outraged like a rogue and a miscreant? Where be thy resolutions to suffer prisonment, and death for him? Why dost thou not imprison thy wandering thoughts, and confine them to this doleful spectacle? Why dost thou not die to thy desires of esteem and case, seeing him so affronted and misused? II. And they brought him bound to Annas first. Where consider that though he receive the box on the ear, thou deservedst it, and by right the fellow might have said to thee. Sic respondes Pontifici? Is this the gratitude which thou showest to the Priest of the new Testament, who shedding his own blood for thee hath redeemed thee? Ponder who thou art, who he is, and how thou dost answer the benefits received of him (besides thy redemption) natural and supernatural, sic? So dully, so coldly, so scarcely, so contrarily? If he hath said, and done well for thee, why dost thou strick him? Why dost thou offend him? II. At the Cousell before Cayphas he was pronounced guilty of death; but it was because thou wert guilty, for whom he had engaged himself, there being no need of seeking false witness against thee; being guilty of more them thou wouldst willingly have known to the world: He was truly the Son of God; how often hast thou desired, or endeavoured to be thought so when thou wert far from being so, at least in that degree as thou oughtest, and hast had means to be: for which if people had spit in thy face, and given thee the lie, with a box on the care, it would have been but what thou didst deserve: Cast thyself at his feet, and beg pardon of these thy transgressions, and a favourable aspect from him, for even thus outraged he is merciful, and will not the death of a sinner, Eze●●●. 33. ●●. but that he be converted, and sav●d by the merits of this his bitter passion. Amen. Repetition of the mysteries of the passion of our Saviour. III. PART. I. IN his journeys to Pilate, and Herode, and back again, accompanying him, consider the fury with which he was haled and hurried up and down all the morning; what taunts by the way, what gazing, and censuring, much more freely than before, when they durst not speak openly of him for fear of princes, or of people; but now their thoughts and tongues were let lose, and they thought, and spoke their pleasure, and proceeded as if he had been a malefactor, and seducer indeed: If he were not so we would not have delivered him over to thee, said the Jews to Pilate. Admire his silence. And yet in his thoughts he said, I have given myself for those that are malefactors indeed. and am content to be reputed so. How much more ought I be content who really am so, if not in one thing, Psal. 18. 13. in an other? A● occultis meis munda me Domine, & ab ali●nis parce servo tuo. And it will not be ill for me, if by suffering in one kind, though perhaps not so justly. I may by it satis●ie for my other offences. II. Pilate offered to deliver Barrabas, to be executed instead of our Saviour, and to spare him; but they hated our Saviour worse of the two, and cried a main, deliver not this man from death, but Barrabas rather: what are these clamours but my sins, and my passions, which right or wrong must be satisfied? These do stir up all my spirits, as the princes did the people, rather to ask Barrabas, a thief, a seditious follow, a murderer▪ these stop my ears not to hear 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 agreeable to my humour: Curb them before they grow too stronng: for neither was the hatred of the Princes towards our Saviour at first so great, but giving way now to one censure of him, now to another, and not looking into their own hearts with a mind to mend, have grown to that height, that now nothing but utter destructîon, and death could conrent them. Examine well thy hart, and see in what measure, or degree it standeth. III. When Pilate see that all this world of disgraces would not quench their passion; he resolved to draw blood, and caused him to be scourged to the purpose: the soldiers stripped him, tied him to a pillar, and belabourned him with several sorts of whips, that from the top to the bottom he was all gore blood. Psalms ●●●. Supra dors●m meum sabicaverunt peccatores (saith the Psalm) prolongaverunt iniquitatem suam. First, they that presuming of his mercy differr their conversion, continuing in sin. Secondly, such as considering what our Saviour suffered for them, be slow in doing penance themselves for which, if God out of his mercy do continue his graces, yet they will be afterwards the longer in satisfying, and the longer deprived of his blessed sight; to say nothing of the heretics of these times, who think that because our Saviour hath suffered abundantly, they need do nothing, but believe, and trust in him. Fall down at his fear with shame and repentance; for continuing thy sins, thou dost as much as is in thee continue his stripes, O sweere Jesus give me the spirit of mortification, and repentance, that I may case thy pains, and wipe away the scars which have light upon thee. Ego peccavi I am he that hath offended, what hath this man deserved● Repetition of the Mysteries of the Passion of our Saviour. IV. PART. I. THe soldiers beyond their order, after they had cruelly scourged him, took him from the pillar, and setting him upon some stone in the Court yard, cast a rag of purple about his shoulders, make a Crown of hard thorns, and press it down upon his bare head, and put a reed into his hand, and having mocked him thus to scorn, kneeling down ridiculously before him, and saluting him, king, and show him in this guise to the people, saying, Eece homo, behold the man you are afraid of; the man whom you hate and envy; see what he is come to; Behold a proper, and likely king: what say you▪ O my God What shall I say? My eyes should speak, and not my mouth, and gush out tears 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 the 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 satisfied with beholding, because I cannot sufficiently admire thy mercy, thy justice, thy goodness thy example; for it is to give me example, how not to scorn to be scorned, but rather love it, because I say I love thee. O pu●ple! O thorns! O reed! Such is all worldly honour, a rag a thorn, a reed. O God and man! Give me grace ever to esteem them so and not to behold them in the false light of this world, but in thee, who art the true light; that I may not be misled. II. The Jews not satisfied, cry Crucify him, Crucify him. And Pilate yieldeth; And he loaded with a heavy Cross, goeth forth of the Palace into the streets, and high way, scarce able to stand on his legs with weariness, and loss of blood, and yet turneth to the daughters of Jerusalem and biddeth them weep for themselves and not for him: for myself 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 unworthy than can be imagined. I must not indeed bewail thee alone, for what will it avail, unless I bewail myself also, and my sins, and bewail them so as not to fall again? However, it is resolved I must weep; what will then become of me, whose eyes are so dried up with hardness of hart, that there is no appearance. I will at least help to carry his Cross, and take of from him so much of the burden, by amendment of my life, and declare myself to be one of those that do follow him with love, and esteem and respect, and not as the multitude of unbelievers and sinner's. III. And forget not that not only thou must not be loaded with sin, if thou pretend to follow our Saviour, but that it is also up the hill, against the stream, oftimes with much difficulty; and that it is up Mount Calvarie, where the sight, and contemplation of a death's head will avail thee more, than the sight of all the beauties of the world; and that all must end with death, whatever the world can afford, or doth esteem. By the contemplation whereof we come to overcome the bitterness of death, and make that sweet and desireful which otherwise is so abhorred. Repetition of the mysteries of the Passion of our Saviour. V. PART. I. Upon the mount, the Sun, the Moon, the earth, the rocks, the dead men's graves teach us what to think and do: That it is God that doth suffer, his power not being diminished towards the preserving of every thing in its wont course, but his incomprechensible proceedings astonishing them: They are ready to revenge his injuries, he is holding his hands fast nailed to the Cross, and commanding them to forbear: Father forgive them for they know not what they do. The Cr●atures, otherwise insensible, protest themselves sensible of these indignities, and those who have sense and reason do not resent them. The sun in effect saith, why should I give light, seeing the fountain of light ecclypsed? And the moon, where should I borrow it, the sun of justice being thus obscured? The earth trombleth at the hidjousnes of these offences, among which ours are not the least, and I do not tremble with it; Memento mei Domine, otherwise I cannot escape utter ruin; I acknowledge that I deserve to be swallowed up, and that in it I should be but justly punished, Nam digna factis reciperem. But here thy mercies exceed thy justice Memento mei; but I am not worthy to be thought on: Ps. 131. Memento Domine David & omnis mansuetudinis ejus. Look also upon thy blessed Mother, to whom in thy beloved disciple thou hast commended me, and do not forsake me. II. He is in the seat of mercy, and beggeth forgiveness for us, and yet is doing justice upon them that by their own concurrence do not apply the merits of his bitter Passion t● themselves in particular; for of the two malefactors crucified with him, he saveth but one, and him that by confessing of his sins to this high priest craves pardon, acknowledgeth his deserts, and beggeth admission into his kingdom, In ipsa patibuli specie, (saith S. Leo) S. Leo. monstratur, illa qu● in judicio omnis homini●●st facionda discretio; what can we expect at the later day, if in this there be such rigour. III. Pater in manus tuas commendo spiritum meum. I join with thy blessed Son, and say father; for seeing he hath vouchsafed often to rearme himself my brother, I may with the more confidence call thee Father; and with him, that doth not envy thy mercies, as the elder brother to the prodigal child, but even craves them for me, and craves them with bleeding eyes▪ Heb. 5, 7. cum clamore v●ido & lachrimis, with him I commend my soul also into thy merciful hands, and do commend it now with the more humble suit, because it cannot be but that thou wile grant what ever cometh now commended by him pro su● reverontia, for the respect which thou bearest him, and which he ever, and at this instant did bear towards thee, O heavenly F●ther, look upon the bleeding hands of thy beloved Son▪ there thou wilt find me also written with letters of love, though far undeserving, through these I com my poor soul unto thee, for I have not hands of my own that dare appear before thee, to offer any thing in them. Manus, manus sunt Esau, hands of undeserving Esau, Gen ●7▪ that hath so often sold his birthright for a Mess of portage, but the fragrancy of the merits of this they Son, joined with his Mother's intercession will obtain an abundant blessing for me. Amen. Of the Solitude of the Blessed Lady. I. THe evening, and the Sabbath coming on, the company was forced to leave the sepulchre, and retire every one to his home S. John accompanics our blessed Lady, bt still her thoughts were upon her Son, some times looking back towards mount Calvarie, some times towards the garden, and sepulchre not far of, then saying to herself, and to S. John; here he turned to the daughters of Jerusalem, and wished them not to weep; here he fainted; lo yonder is the palace of Pilate, where he was whipped, and crowned with thorns. O cruel people that could misuse him so; what hart can think of it, and not melt into tears? O how hath he been cried up in these streets, and now to be this vilified. One that was made of so much goodness that he was ever obliging people with his admirable worth, and even at last prayed for those that did most cruelly butcher him. Father forgive them, they know not what they do. O that they had known so much as I, they would never have fallen into such extremities. O my Son▪ My Son! But why do I say my Son! Son of the living God, his natural, and only, and eternal Son! Why wert thou thus forsaken? Why didst thou thus abandon thyself? thou hadst power at will, thou sayedst to Pilate. Tho● shouldest not have any power at all against me unless it had been given thee from above. And why given? Was there no other means but this to save man kind? O Blessed Son▪ II. S. John to give her some comfort in this her sadness peradventure said, there is nothing indeed more to be admired then that his Father would choose, and he yield to this means only, he foretold us of it oftimes and not many days past, but we could not believe it, even when he pointed us out the Traitor. O wicked Traitor but when I accompanied him into the garden of Gethsemani, and see him fall extraordinarily to his prayers, and call upon us to pray, and that he had even sweated blood with anguish, and earnestness, crying out aloud that we could hear him at a distance. Father not my will, but thine be done, not as I will, but as thou, and still repeating it, I began to fear the worst. And it is now my only comfort to think that it was his, and his Fathers will it should be so; and certainly it gave him strength▪ and courage to endure what he endured; for even in the garden after his prayer he was another man, then when we went in. Then he was sorrowful, as he said, unto death, and it appeared in his very countenance, and carriage; but now he was courageous, and ready to meet his enemies, and in all the affronts and indignities which were offered him, either at Cayphas, or Herod's, or Pilat's palace he did not blanch. III. Yet it could not but be very irksome and painful to him; and with whar a Cross did they load him, when he was scarce able to stand, and how cruelly did they rend of his garments from his bleeding shoulders, and stretch him, and unmercifully nail him? This is the sword of which old Simeon told me so many years since; it cannot but pierce my very hart, and soul with grief: and though he said he would rise again the third day, and I veryly believe it will be so; yet what hart can think of these things, and not even burst with sorrow? It will be night with me till that day comes which he hath promised. O light of my ●yes, when shall I see thee? Me thinks I still hear him crying with a lowde voice. Father into thy hands I commend my spirit. O Father return this happy soul so commended; return it again with glory, that we may see his face, as in mount Thabour, which mount Calvarie hath so defaced. I commend my soul into thy hands. O hands of pity; Thou hast done justice enough upon thy Son; restore him, that we may joy together; in the mean time I shall expect with sorrow, yet resigned to thy will as he hath taught me. Not my will but thine be done. Amen. Introduction to the Mysteries of the Resurrection of our Saviour. I. THe Mysteries of the Resurrection of our Saviour being full of joyful Communication with him, who is in himself the fountain of all happiness, and to us hath been, and is the source and conduits of all goodness, the affections which are properly to be raised, and somē●ed by the consideration of them, be those of love, and joy, and Congratulation, Admiration also and praise of his loving goodness, desire of his presence in this world, and in the next, horror of being separated from him, detestation of the least beginning of a gap or distance betwixt our souls and him: And in these and in the like our time is more to be bestormed, then in discourse: 〈◊〉 every action and word endeavouring to fall upon some such short reflection as may ●indle in ou● hart these flames of love. II. The chief ground whereof the Apostle doth represent unto us, and placeth in that God who is rich in mercy, Eph. 2. 4. his exceeding Charity wherewith he loved us, even when we were dead by sins, quickened us together with Christ, and raised us up with him, and made us sit with him in the Celestiales. Chiefly therefore we are to ponder from what, and to what we are raised: where we lay, and where we might justly have been laid by our offences, and where he offers to seat us, if we concur with his grace and love: How Rich he hath been towards us; in what infinite proportion his Charity hath exceeded and doth exceed When we were dead he gave us life; when we were buried in sins he raised us, and hath made himself our Harbinger going before to prepare a place for us, at the right hand as his father with him. III. O jesus! is it possible that I should 〈◊〉 Companion to thee in Glory, who hast been so far from consorting with thee in thy will and commandment? O unspeakable love! o unconceivable Goodness! I wretched sinner, not worthy, to lift up my eyes to heaven, with thee in the heavenly places! o Charity exceeding all thought! o Mercy with out bound or measure! What can I say of myself, but that I am worthy of all confusion; and thou preparest Glory for me? I have nothing to say for myself, but that I have sinned; Blessed be thy infinite Mercies towards me, and blessed be thou with the Father & holy Ghost for ever and ever. Amen. Our Saviour's going down to limbus Patrum. I. NO sooner had our Saviour given up his blessed Ghost, Descendit ad Inferos. but troops of Angels who waited against that hour, attended him (as after his victory in the desert) and accompanied his glorious soul towards limbus Patrun, with songs and hymns, far more full of lubilee then that which they sung at his nativity: The infernal fiends howled, and roared at the arrival of his forerunners, commanding them to avoid; but much more at his glorious, and triumphant presnce, shining brighter than the sun at noon day, and more resplendent than all the heavenly host together: Here they were forced to adore his glorified soul, who had refused due homage at first to their Creator, when themselves might have been in glory by one act of humble duty▪ what a corrasive was this to them? What a document to us? What comfort to the just that had been confined so long to darkness, now to see so much light approaching. II. But he appearing in the midst of them, and saluting them with the like salutation as afterwards his Apostles, Pax vobis, what exultation? What Jubilee was there? What welcomes on all sides? What congratulations towards him, in regard of his victory? Towards themselves in regard of their speedy releasement? And if he appeared unto them with his glorious body also (as many affirm) what admiration? What acts of compassion? What wondering that he would retain the marks of his wounds? Zachari● 13. 6. What are these wounds in the midst of thy hands? (said Zacharie the Proph●t) and he answered, these I received in the house of them that loved me. And David remembered, Psal. 21 1●. that prophesying he had said, they have digged into my hands, and feet and have numbered all my bones. S. John Baptist, most joyful of any, repeated his wont saying. Io. ●. 29. Behold the lamb of God, behold who taketh away the sin of the world, and hath born the smart of it upon his own shoulders. And all generally from Adam to the good thief extolled his mercies, and now not only understood of what they had been a figure, but gave him the joy of having fulfiled all to his greater glory. III. Our Saviour also took particular content to see them all at once, who had been subservient to the mysteries which he had accomplished, and congratulated the just for concurring with his graces towards the preserving of their justice; and with the penitent for having recourse to his mercies; with those who had suffered persecution, torments and death for his love and law, for their fidelity and constancy giving them all now with more feeling to understand how weis bestowed was all that which they had done, or suffered in the world, and how great mercy it was that they persevered to the end, among so many millions who failed, and that they were not overwhelmed in the deluge of sin but preserved in that of his sacred blood. And in that one late example of the good thief, and the bad, see to wha● different end cometh the service of God, and the slavery of sin; behold them both, and with humility fall down before our Saviour, begging of him to visit, and preserve thee among the just▪ choosing ten thousand times to be his captive in all things. IV. Probably he lead all, or many of those ancient Patriarches to Purgatory also, giving them who were there detained a plenary releasement from their pains in that great day of Jubilee, and joining them to those who were at rest before; where at there was great joy on all sides, and great glory redounded to the merits and passion of our Saviour, which thou hast reason to magnify, and beg what graces of him thou findest most need of. The Resurrection of our Saviour, and his appearing to his blessed Mother. I. THe jews did not bury their malice with our Saviour's death, but informed Pilare that he had said in his life time, Convenerunt principes sacerdorum ad Pilatum dicentes; Domine, recordati sumus etc. Math. 27. 62. that the third day he should rise again, therefore they besought him to appoint a guard to watch upon the sepulchre, that his disciples might not come, and take his body, and bruit that he was risen; he appointed a watch and they sealed up the stone, or sepulchre. And this turned to our Saviour's greater glory and more assured proof of his resurrection; in so much that they were afterwards forced to bribe the soldiers to make good their slander; for he with out forcing the stone away, or breaking their seal, came forth by virtue of his glorified body, as afterwards he came into his disciples the doors of the room being shut. Extol the power of God which is able so to change the natures of his Creatures, and give lumpish earth spiritual qualities; Beg of him that by force of his blessed spirit, thou mayest pass without difficulty through those things which to nature are difficult; Call to mind in particular what doth most weigh the down, or seem hardest, and present it unto him to be facilitated by his grace, and the merit of his resurrection. II. The blessed Virgin ever since friday in the evening was retired, ruminating with grief what had passed, and expecting the comfortable hour, when she should hear, or see him risen; when suddenly, the morning appears unto her more bright than ordinary, and her eyes beginning to dazzle with the increase of the glorious light, beheld her Son in the room. Here we must not expect many words; for she falling on her knees, adored, and kissed his sacred feet, wondering at the wounds there, and in his hands, and side, and perceiving instantly the mystery, burst forth into tears of joy▪ O my Son▪ and no more; the rest must pass in thought, in what comfortable expressions our Saviour delivered himself to her, assuring her more and more, that now all pain, and trouble, and danger was eternally passed; that he was for some days still to appear upon earth, to confirm his resurrection, and instruct his Apostles; that she was to remain some years for the increase of her merits, and comfort of his Church, and all for the glory of his heavenly Father, for which he was to make that day other visits. III. A happy hour, but short, and if it had been days they would have been short, and yet the parting had no dash of grief, the comfortable and joyful countenance of our Saviour, which he left printed in her thoughts, and eyes, had not only wiped away all remainder of sorrow, but drowned it in thoughts of content, and satisfaction that he was eternally happy; and to it conduced the congratulations which she received from the blessed souls that accompanied him, those in particular which bore her in figure, Gen. 3. 20. as Eve, in that she was the Mother of all the living: jahle, by whom the general of the Enemies army was struck in the head; jud. 4 21. Esther, Esther c. 7. by whose intercession the people of God were delivered from a general massacre. judith judich c. 13. by whom Holofernes was slain, and divers others. All concluding in the sense of the Angel that once saluted her. Blessed art thou among women; Luc. 28. and with S. Elizabeth, who in likelihood was also present: Blessed is the fruit of thy womb, Luc. 1. 42. jesus, Amen. Endeavour when thou receivest the most blessed Sacrament of the Altar to entertain our blessed Lord with some such reflections as our blessed Lady had in these circumstances, and make it a joyful hour of meeting, as in realitic it ought to be. The resurrection of our Saviour. II. PART. I When the sabbath was past, Marry Magdalon, and Marie of ●ames, and Salome, bought spices, Cum transisset sabba thum. Marci 16. that coming they might anoint jesus: and very early the first of the sabbath they come to the Monument▪ the sun being now risen, and they said one to another who shall roll the stone for us from the door of the Monument? They were not satisfied with the duties done by Joseph, and Nicodemus, and thought nothing enough to be bestowed upon their beloved master; others good deeds must not satisfy us: Time passeth, we must be diligent in them. What is it to anoint Jesus, but to solace our neighbour in time of spiritual, or corporal distress! His glorious body needeth not, yet is honoured with our services; his mystical body hath need of comfort. And very early, the first: after our corporal rest, we must furnish ourselves with good thoughts that in the process of the day we be not found empty: The penitent, the suppl●ant, or practiser or mortification, and the peaceable, or contemplative, all aim at one end, the glory of God, and of our Saviour: They are all three, Maries, that is, greatly exalted in the sight of God, and must be so esteemed in the sight of one another. II. And they said, who shall roll the stone for us from the door of the monument? In the beginning of all our our actions it is necessary to humble ourselves, acknowledging our own forces to be too weak to do any good thing, that we may have the more fervent recourse to God, and be the more confident of his help, and assistance in it. And this will be an effectual means that we shall not be overwhelmed with apprehension of difficulties, more than we shall find by God's grace upon trial: If they had given way at first to this apprehension, they would not have bought the spices, or set forth, and so should have miss of the happiness which befell them in the sight of the Angel, and of our Saviour. III. Though they set early forth, the Sun was risen before they came to the monument. This might have given them an other apprehension, that they came too late, and in likely hood they blamed themselves, as it is ●itting when should do in the best of our actions; for we are oft defective when we think we are not; and that very thought is a great defect; for we cannot but be short of what God deserves of us: yet they persevered; the only way to supply our defects; and perceiving from a far of the stone to be removed, we may easily imagine how they mended their pace; and not easy to say whether the penitent, or the attender to mortification, or the contemplative ran fastest. 1. Cor. 9 24. In fine every one is to run so as he may comprehend, as the Apostle tells us; but how soon, or in what measure we shall comprehend, that is to be left to our Saviour; and as these holy women, the nearer they came, and the more hope they had by the removing of the stone, the more they were inflamed in their desire, and endeavour to wait upon him, and to serve him, so must we daily increase, till we come to the perfection which he hath designed. Amen. The Resurrection of our Saviour. III. PART. I. ANd looking, they saw the stone rolled back, and it was a very great one; Et respicientes vitlerunt revolutum lapidem etc. Marci 16. for there had been a great earthquake, because the Angel of our Lord descended from heaven, and coming rolled back the stone, and sat upon it. By perseverance we deserve increase of the grace of God, by which, difficulties, otherwise seeming unsuperable, are not only easily overcome, but turn to our greater comfort, and case, and satisfaction. The earth quake was also great; yet the holy women did not perceive it, nor were terrified; for it is no wonder to pious souls if sense be troubled at that which reason, and God doth suggest, and they pass on their way notwithstanding: would to God (saith S. Peter Chrysologus) the Angel of God would even now descend, Serm. 75. and plough up the whole hardness of my hart, break open the seals which sense hath put upon my eyes, and ears, and testify by it, that Christ hath risen in the midst of us. II. His countenance was like lightning, Matth. 28. and hi● garment as snow and for fear of him▪ the watchmen were frighted, S. Eern. and became as dead. He in whom Christ hath risen is in his countenance more cheerful, in his aspect more graceful, in his speech and words more innocent in his gate more composed, more prompt and lively in all spiritual duties. Endeavour to be thus qualified by the merits and example of the resurrection, and intercession of thy good Angel; reverence him both glorious in heaven, and careful in assisting thee; and neglect not his holy admonitions: His presence is dreadful to our invisible enemies▪ comfortable to us Beware of waiting upon our Saviour's holy body in the blessed Sacrament, or otherwise attending upon him, for other respects then for his love and service; all such actions are as if they were dead, and may justly fear the Angel of god, and the substraction of his graces. III. In the general day of Judgement the like will happen; for by our Saviour's glorious presence the just will be exceedingly joyed, and the wicked will be extremely terrified, and wish they were dead body and soul, and be notwithstanding a great testimony both of his mercies, and of his Justice; but his very mercies will then be a terror, and a corrasive to them, because neglected when time was to make use of them. Let therefore nothing hire thereto do evil, no pleasure, no profit, no fear; let thy countenance be free from dissembling (for all will be there discovered) thy actions pure, thy conversation as from heaven, so shalt thou enjoy the blessed company of the Angles, and of thy beloved Redeemer. Amen. The Angel declares to the women that our Saviour is risen. I. THe Angel said to the women, fear not you, for I know that you seek jesus of Nazareth, crucified; he is not here, for he is risen, as he said; come and see the place where our Lord was laid. A comfortable salutation to them that truly-seeke Jesus, and him crucified: All desire to rejoice with him, few will suffer any thing for him; frame thy affections so that God and his Angels may say, I know that you seek jesus. See that thy conscience be not able to contradict thy outward comportment, and tell thee, he is not here; S. Chr●sor He is wherever he pleaseth, and wherever thou art that seekest him thou art in him whom thou seekest. II. Come, and see the place where our Lord was Laid. If with this we transfer our eyes to behold the souls which by sinful thought or action have lost the grace which once they had received, what a lamentable spectacle is it? If to a soul which hath worthily received our blessed Saviour in the Sacrament, how comfortable a sight? Joy in rhis behalf with the blessed Virgin, and say with holy Church, Beata Viscera Mariae Virgins qu● portaverunt aeterni Patris Filium. Reverence the very Sepulchre, and the resemblance of it, the holy Altar, and all that belongs to the Altar; See with what reverence the Angel pronounceth, our Lord: esteem one receiving of him above all creatures imaginable: look often into the place into which he is to be received, that nothing be out of order in it. I am a lover of purity. etc. III. And going quickly tell the disciples, and Peter, Thom. 2 Kemp. l. 4: c. 12. that he is risen: and they went forth quickly out of the monument, with fear and great joy, running to tell the disciples. Observe with how many several affections they entered and visited the monument. How loath they were to go away quickly, and yet how fearful to stay: how willing to impart the good news to others, how unwilling to be mistaken: love made them greatly to rejoice; fear cooled their joy; the Angel pressing them to be gone, They run to tell the disciples, more joyful that they did not find him, then if they had found, and inbalmed his body only, that would have continued their grief, this did wipe away all that which was past, leaving only a desire now to see him glorions, whom they lately see in torment, and hoping our Saviour might have prevented them, and ●●ewed himself to his disciples first; that with them they might be happy in the sight of him, They run, not to fail of meeting him, Happy desires which will not fail to be fulfiled. Amen. Peter and John run, to the Sepulchre. I. MArie Magdalen ran, Cuc●rrit Maria Magdalena & venit ad Simonem Io. 2p. and came to Simon Peter, and to the other disciple, whom jesus loved; and said to them, they have taken our Loed, out of the monument, and we know not where thy have put him. She ran before the rest who loved more than the rest, and she came to those, towards whom her Lord had ever shown particular respect: neither did she decline him that had thrice denied; she known he was penitent, and the Angel had avowed so much: see with how great reason the penitent sinner, and the persevering just man are coupled together. But how stands so much incredulity, and so much love together? She hath not given credit even to the Angel that he was risen: They have taken away our Lord: who? The Angels? And we know not where they have laid him. Look into thy hat; where doth he venture to lay himself? It was the greatness of her love which made her fear where there was no cause of fear. Serm. 79. But S. Chrysologus tells us, that we have no cause to 〈◊〉, if she or the rest were slow of belief, since we find ourselves to this day so slow, having had far more testimonies of the truth of these Mysteries: Beg that thou mayest have true feeling of them. II. They two therefore ran together, But John came first to the Monument, and did not enter; Poeter following entered, and saw the linen clothes lying, and the napkin which had been upon his head lying a part wrapped up. Then e●ired the other disciple also. The Virgin by purity of body and mind is in a higher degree than the penitent, but nby humility she must esteem herself last, otherwise she cannot enter. Not always those that seem to run slowest arrive latest. It behoveth every body to run and not to slaken. If evil habits hang upon us, and hinder our speed, let us not be discouraged, for the very striving with them is running, and he that fighteth most valiantly shall have the most glorious crown. That the linen did not lie at randsome, but handsomely folded, was a testimony that our Saviour's body was not stolen; and that the Angels had done that respect to him; which we must imitate in neatness about things belonging to the Altar, but chiefly in oursoules. These two see no Angel, having other ●ufficient testimony of the truth. III. When they had viewed the monument, Lue. 24. they went homewards, but Peter went wondering within himself, at that which had happened. It seems John ran as fast back as he came; But Peter took leisure to compare what had happened upon Mount Calvarie, and in the other passages of his passion, with that which here he see, and found testified by the women, and had been foretold by his master; and in these thoughts our Saviour appeared to him: For before evening the disciples were found saying our Lord is truly risen, Ibid. 24. and hath appeared to Simon. How comfortable a meeting whas this to Peter? How humbly did he prostrate himself, and ask pardon, confounded within himself considering his own fault, and the goodness of his master? Here is a large field of affection which thou must imitate. Our Saviour appears to Marie Magdalen. I. PART. I. MAria Magdalen returning to the monument with the two Apostles, Maria autem stabat ad monumentum foris plorans. etc. Io. 20. 11. when they ran back stood without weeping, ad stooping down, and looking into the monument, she saw two Angels in white sitting, one at the head, and one at the feet, where the body of jesus had been laid. This posture of hers was a token of the disposition of her mind: She stood without; she did not believe what had been told her; yet because she stood, bewailing with tears her own misery, or misfortune in this case, and was inclinable to goodness, she see first the Angels; then our Saviour. How deservedly are those to be bewailed with rears who keep with our, and do not stoop to the doctrine of Christ, either in faith, or practi●e? The Angels sitting at the head and feet of our Saviour, do betoken (as S. Gregory S. Gregor. tells us) that he is to be attended upon in prayer, and practise, who is God from all eternity, and man in time appointed. And moreover how carefully, and how reverently, not only the Body of our Saviour, but the place wherever it is laid, or to be laid, is to be attended, coming to receive him with due preparation, and waiting at leisure upon him after receiving, with angelical purity and expressions of joy. II. The Angels say to her, Woman, why weepest thou she saith to them; because they have taken away my Lord, and I know not where they have put him. This is our misery in this world, that our Lord is oft taken from us, and we know not where, or when he may be found again. The more fault we have in it, the more cause we have to weep: yet he is often also nearer us than we doc imagine. The more ways we have to lose him, the more reason we have to bewail it. One main cause why we lose him is, because when we have him, we know not, or we do not take much notice how, or where we lay him: we lay the fault of not attending him upon others, or upon business calling us away, when there might be time for all: Infine we are inconstant, or think that weeping alone will remedy all. III. But the Magdalen turned back, and saw jesus standing, and did not know that it was jesus. We must in this case turn our thoughts back and examnin all our action, that we may find what hath been the cause that jesus hath been taken from us, and the wont peace of our hart; he will not fail to instruct us, however for a time he delays the fullness of our joy. How often do we see, or hear Jesus standing, and will not believe it is he: Ap. 3. 20. Behold, I stand at the door, and do Knock. If any will open to me, I will come in unto him, and sup with him, and he with me. Our Saviour appears to Marie Magdalen. II. PART. I. IEsus said unto her; Woman, Dice●, di jesus ●●lier. why weepest thou? Whom seekest thou? She thinking he was the gardener said, sir, if you have carried him hence, tell me where you have laid him, and I will take him away. Into what shape and posture doth not our Lord Jesus fashion himself to assist us? Yet deservedly requires we should ourselves reflect what it is we complain of; we shall find the cause of our discomfort to be in ourselves; for that either we do not sufficiently believe, or confide in him, or are wedded to our own apprehensions, and do not ourselves know what we would have. It was better he should live, and rise according as he had foretold▪ then that she should find him yet dead, and do her best respects towards him as such; what therefore dost thou seek? Wherefore dost thou weep, for that which is worse than that which God hath provided for thee? Thou are ready to lay the blame on the gatdiner or on the next thou meetest, and it is thyself that are to be blamed. II. Thou wilt take him wherever he is laid, and dost not reflect that thou thyself hast bereft thyself of him, by imagining him another then he is. He is indeed to be taken wherever he laid, in the Cribb, or upon the Cross, in the desert, or among the multitude, compassionating and assisting them in their infirmities, preaching and praying; derided and glorified; beaten and bewailed; carrying his Cross, and the glorious ensigns of his resurrection: See thou make thy word god, and be ready to taken him whersoever. If we suffer with him, Rom. 8. 17 we shall be glorifed with him, if we follow him helping others, and suffering, we shall find his help at hand, and comfort. III. So did the Magdalen; And jesus said unto her Marie, she turning, saith, Master; and as it seems, fell down at his feet, a place where she was well acquainted, for jesus said to her do not touch me, for I am not yet ascended to my Father; not shall so soon depart, but go to my brethren, and say to them, I ascend to my Father, and you Father▪ my God and your God. He did not forbid her absolutely to touch him, for it was the best respect she could do● to him, but not to entertain herself so long in that comfortable posture, as to be a hindrance to the next good action which was to be done; there will be opportunity at another time I am not yet gone. She went, and told she disciples that she had seen our Lord, and that these things he had spoken to her. We may imagine how full her hart was of joy; how ready to run, our Saviour being disappeared; how she was comforted in rehearsing what had happened, and that he had styled them his Brethren, and called her by her name, how she condemned, or laughed at herself for taking him to be the gardener, and for not believing, or forgetting what he had formerly said of his resurrection; how she went to her brother Lazarus, and to her sister Martha, and gave them the good news as an eye witness, and what comfortable discourses there passed betwixt them concerning it. Turn thyself to him, fall at his fear, and remain there till he bid thee rise, and pour forth thy whole hart unto him, for he is thy Father▪ and thy God, loving, and omnipotent willing and powerful. Our Saviour appears to the women. I. MArie Magdalen ran to, Atilla execuntes sugerunt de monument to Marci 17. 7. and fro; to, and with the disciples, and had the happiness to see our Saviour, as S. Mark relateth: The other Women going forth, fled from the monument (for fear and trembling had invaded them, and they said nothing to any body, for they were afraid: Perhaps they ran also to the disciples, but said nothing by the way to any body else; or, if not at all to any body, we may reflect how often we fly, and avoid those things which we should rather love and embrace, how oft we fear where there is no cause offeare, and do not fear where there is cause: How silent we are in things of which we should speak, and ready to speak of things which we should conceal. Fly sin, do● not fly the thought or memory of death: fear to offend, and thou shalt not need to fear the later account. Proverb. 22. 13. The slothful saith there is lion abroad, I shall be slain in the midst of the streets. II. When they had delivered their message, and perhaps met with other women of their acquaintance, and told them what had happened, they were returning to the monument, though not so fast as the Magdalen; and behold, jesus meets them, saying, Hail; and they came near, and took hold of his feet, and adored him. If he had not spoken first to them he might have passed by unknowen, but he would reward the good desires of seeing him, or any thing belonging to him, which himself had kindled in them; for no man knows jesus, unless he be first saluted by jesus, from whom is all salvation: It is our part to make use of his favours, and co●●e near: How oft do we rather break of first, and turn to other thoughts? we touch, but do not take hold of his feet. Approach to God, and he will approach to you. III. Then jesus said to them: jacob, 4. ●. fear not, go tell my brethren, that they go into Galilee; there they shall see me. A happy hour when jesus shall bid us not fear: In this life we cannot be absolutely without it. O happy day when it shall be not only allayed with love, but wholly turned into love, and joy! in the mean time we must exhort ourselves and others, to pass thither in thought, and expectation, and lose the sight of him here as little as we can. Hold thyself by jesus living and dying. Thom▪ à Kemp. lib. 2. c. 7. ●. 2. Our Saviour appears to the two disciples travelling. I. PART. I. TWo of the disciples went the same day towards Emaus, and while they were reasoning of the things which had happened, jesus approaching, went with them, but their eyes were helf that they should not know him, Et ecce duo ex illis ibant ipsa die. Luc. 24 and he said unto them, what are these discourses which you hold with one another, walking, and are sad? O Jesus! Whether do I wander instead of staying for thee? And what are my discourses when! should think of thee? How can I expect that thou shouldst approach to me, I flying from thee; Approach unto God,, and he will approach to thee, are the words of thy Apostle, but thou seest my weakness, and I appeal to thy goodness; Ps. 6. 3. Have mercy on me, because I am weak; heal me o Lord, because my very bones are out of order, and my soul is much troubled, even for this reason that my eyes are withheld from seeing thee; How many things, alas, do withhold me? How many things do blind me? I acknowledge thy just hand upon me, but be thou merciful that I stay not from thee. II. One of them said unto him; Art thou the only stranger in jerusalem, and hast not known of the things which have happened there these days? To whom he said, what things? And they told him of jesus of Nazareth, who was a Prophet, powerful in work and word, in the sight of God, and of all the people; and how the chief Priests and Princes delivered him to be condemned to death, and crucified him. But we hoped it had been he who was to redeem Israel; and now to day is the third day, since the things were done. And certain Women of ours made us afraid etc. O jesus! How patiently dost thou give ear● to my poor discourse, though full of imperfection, fearing where I should not fear, and doubting where I should not doubt? It is a grief, and a great confusion to me, that I am so great a stranger in those things which have happened to thee for my sake; I hear them, and as it were see them acted before my eyes, but how little impression do they make in me? O my Jesus! powerful in work and word, work thy word and will in me, that I may be acceptable in thy sight, and not offensive in the sight of men. Thou after thou hast done, and suffered all, and more than was needful to be done, or suffered for me, (because the least of thy actionor sufferings had been abundant satisfaction and example) dost ask what things! As reckoning all little for the love thou bearest; and what do I? III. O foolish and s●ow of hart to believe? Ought not Christ to have suffered these things, and so enter into his glory? This was thy answer; and too much true in me: but upon thee, what was it that could impose this necessity, of suffering, but thy sole goodness? t was ind●ed an incomparable act to condescend unto it for my greate● benefit and more pressing example; and many rare congruties may be found in it, but that it ought to be so, cain from thy voluntary acceptance and unconceivable obedience to thy heavenly father. O that I had never offended, rather than such indignities should be offered thee! O give me grace that I may never offend thee! for to offend thee is yet a greater indignity. Sons of men how long, Psalm 4 3. and to what end heavy hearted. Wherefore do ye love vanity, and seek after that which will deceive ye? Here is matter of love, worth your longing, and truth worth your seeking; Christ suffering, and so entering into his glory. Our Saviour appears to the two disciples travelling. II. PART. I. ANd they drew nigh to the town whether they went, 〈…〉 and he made as though he would have gone further, and they constrained him, saying, stay with us, because it is towards evening, and the day is far spent: And he went in with them. They were courteous, and charitable as to a stranger. He is no stranger to thee, see with what affection thou wilt invite him. Consider thy necessity, how near the nighr thou travelest, and how near thy end. He deserves, he expect to be invited, and in a manner forced by our earnestness, that we may grow in esteem of him, and thew it. O how many ways do we rather give him occasion not to come in to us! O slownesses and dulness, that cannot compass so happy company unless he stay for us! Man● mobiscum Domine. II. And while he sat at table with them, he tooks bread, and blessed, and broke it, and did reach it to them; and their eyes 〈◊〉 opened, and they knew him, and he vanished out of 〈◊〉 sight. See the effect of Christ his staying with us, and of devoutly communicating with due thanks giving, and blessing of God for his so great benefit, and consideration of the passion of our Saviour: Be not hasty to depart when thou hast received him; stay and ponder his greatness, his goodness, his familiarnes with us, his wisdom, his power etc. This is the way to have thy eyes more and more opened, and to increase in his knowledge, and love. This veil of mortality, and the Sacramental shapes will not afford thee a clear sight, but faith and submission must supply, and love proportionable: It is better to sit in a corner with him then with multitudes of those to whom nature doth more incline us. III. And they said one to the other, was not our hart burning in us while he spoke to us in the way, and opened to us the Scriptures? And rising the same hour, they returned to Jerusalem, and told the things that were done in the way and how they knew him in the breaking of bread. The means to become fervant is meditation, and pious discourse; often also to reflect upon our former courses, how we have gone a●tray, and to be punctual in observing our times, and hours, of reading, and hearing spiritual things, and of other devout practices, with how little fervour, alas! Do I think or speak of these things, after so much handling of them? How cold is my hart even at the times when it hath cause of most heat? Our repiditie and negligence is much to be lamented and commiserated that we come to our Saviour with no more affection etc. Th. à Kemp. lib. 4. cap. 1. n. 2. Our Saviour appears to his disciples when they were together. I. When it was Late that day, Cr● ser● esset die illo etc. Io. 20. and the doors were shut, where the disciples were gathered, together, for fear of the jews, jesus came, and stood in the midst, and saith to them; Peace be to you, and showed: them his hands, and side. The disciples therefore were glad when they saw our lord. It seems always late when jesus delays his coming: Yet we ought not to despair, specially if we forgo not our recollection, and do entertain ourselves in holy desires of seeing him. Veni Domine, & noli tardare. Come to forgive, come to comfort; the closest secrets of my hart shall be always open to thee, and always ready; no fear shall shut the dooreupon thee; take thy standing in the midst, and full possession of me, for thou bringest peace, and complete joy: O blessed hands, and side pierced for my sake! what object can be compared with this? Where can I devil with more content? II. He said to them again. Peace be to you, as my Father sent me I also send you; then he breathed upon them, and said, Chrysom 8. 8●. receive the holy Ghost; whose sins you shall forgive they are forgiven, and whose you shall retain, they are retained. What doth this repetition of peace betoken, but that as he had with his presence quieted their minds, so did he commend quiet; and peace among themselves; to the end that while some did rejoice that they had believed, others lament that they had failed; one should not immoderately extol himself above the other, or think of himself the be●●er. Secondly; that the peace which he did give them did not consist in an idle rest, or present quie● from trouble and pain, but as his Father sent him to suffer, and take pains, and with the like love to them, as his Father had, notwithstanding his sufferings, to him. Where we must not forget to prepare ourselves with a pure conscience that we may act, and suffer with merit of the reward promised; and to that end make use of the power given to the Apostles, and their successors, for the remission of our sins, that they be no hindrance to ourselves, nor to the good intended by our good God. III. They yet not believing and marveling for joy▪ he said have you here any thing to be eaten? and they offered him a peace of fish broiled, and a honey comb; and when he had eaten before them, taking the remainder he gave it them. His eating was not for need of it, S. Bede. but by that which he could do, to confirm his resurrection: besides that the ●●sh broiled signified our Saviour himself, who ought to be our continual food: He vouchsafed to hide himself in the sorrows of mankind and be caught in the net of death, broiled upon the cross; but he that was thus broiled in his passion, became a honey comb in his resurrection; and joined these two together in his refection, because he receiveth those into his mystical body in eternal rest, who suffering here for God, find sweetness in it, in regard of the love which they bear him. Thou hast this food in the blessed Sacrament; feed on it with sweetness of hart and love, 〈◊〉. 16. 20. for it containeth all sort of delight. He appeareth again to his disciples Thomas being present. I. THomas, Thomas autem unus ex duodecim non erat cum illis. one of the twelve, wae not with them, when jesus came; the other disciples said to him, we have seen our Lord: But he said unless I see in his hands the dint of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. S. John Chrisostome. S. john Chrysost. As to be easy of belief is a sign of weakness, so to be over curious in searching is dulness, and stubbornness. Yet God of his goodness (as S. Gregory reflecteth) permitted this accident, S. Greg. that the incredulous disciple while he handleth the wounds in his master's flesh, should cure in our hearts the wound of Infidelity. Praise God almighty his goodness towards thee, and beware of the fault discovered in the disciple; reflect how unreasonable it was for one to stand against so many, and the more the longer that humour stuck by him: Specially our Saviour having foretold he should rise again. How many means doth God use to prevent, and to salve wounds, and yet we will not be cured? ●ierem▪ ●●. Behold thy ways (saith the Prophet) reflect what thou hast done; and thou sayedst, I will not; I have loved strangers, and after them I will walk. How much better is it to keep good company and follow it? II. After eight days again; his disciples were with in, and Thomas as with them: jesus cometh, the doors being ●●ut and stood in the midst, and said. Peace be to you. Then he sayeth to Thomas, put in thy finger hither, and see my hands, and bring hither thy hand; and put it into my side, and be not incredulous, but faithful. Slownesses in belief deserved slownesses in the cure: Yet S. John chrysostom S. John Chrysost. puts us in mind of our Saviour's mercies and goodness who for one soul doth willingly show his wounds, and cometh to save one, and doth not expect till he beg it: He reiterates the same signs again, coming the doors being shut, and suddenly appearing in the midst of them, and his wont, and known salutation, to stir us up the easier to believe and love him: So he doth daily in the course of nature, and grace; job 38. 2●. for who is the father of the rain, and who hath begotten the drops of dew? But he, that is continually renewing his works for us. Here thou mayest touch his omnipotency, and his goodness, and thrust thy whole hand into his treasures of mercies and benefits, and overcome all incredulity, and hardness of hart, and unfaithful serving of him; and do not content thyself with once, or slightly touching upon him; stretch forth thy thoughts often to reach further and further into him. III. Thomas answered, my Lord and my God; expressing both his acknowledgement and his love, confounded for his not believing, and at our Saviour's mildness towards him; believing now not only that really it was his master, but that he was truly God, and God who to me in particular, to me so underserving would vouchsafe to show himself so loving. And where shall we improve these affections better than by touching the sacred wounds of our Saviour, and entering by his side into his everloving hart? where we may see, and believe; and yet, not being overcurious to see, be partakers of that other blessing contained in the answer of our Saviour, because thou hast seen me, Thomas, thou hast believed; blessed are they who have not seen, and have believed. For wherefore should any man say; I would I had lived in those times to have seen our Saviour working miracles etc. 2. Pet. ●▪ 19 we have the word of prophecy more sure, which you do well attending unto as to a light shining in a dark place. The causes why our Saviour kept the marks of his wounds in his hands, feet, and side. I. HE showed them his hands, and side, and the disciples were joyed seeing our Lord. O●●endit ●is manus & latus. Io. 20. Not only at his presence, as their friend, their master, their Redeemer, now freed from so much affliction in which they had lately seen 〈◊〉 but for the glory also and good which was to come 〈◊〉 and to themselves and particularly they wondered to see the marks of his wounds remain in his side, fecre, and hands, and could not sufficiently admire them diving to the reasons wherefore; some reflect that they were signs of the love which he had borne us, and manifested in his life and sufferings for us: for as S. Bernard S. Bernard discourseth; the secrets of his hart do appear through the overtures in his body, his bowels of mercy are discovered. II. Others beheld them as inci●ements to love him the more, and to venture thy more for him; so S. Thomas S. Thom. reasoneth; He shown his hands to encourage us to fight for him; his side to inflame us in his love; his feet to egg us on to run in the path of his commandments, His whole body to move us to compassion. O fountain of love! what shall I say of thee, who hast vouchsafed to be so mindful of me. Th. a Ke. l. 3. ●. 1. n. 2. III. S. Ambrose S. Ambr. tells us that they strengthen our faith and confidence in him; they set an edge upon our devotion, considering that he would retain these marks to represent them to his heavenly Father as pledges of our Redemption, and pleaders for us. Here the sparrow finds a house, and the turtle dove a nest (saith S. Bernard) S. Bernard In these the dove doth shelrer herself, and without fear beholdeth the hawk flying about. Say then with S. Augustin: S. Augu. Behold I beseech thee, o Lord, the wounds in thy hands; for lo in thy hands thou hast written me; read thy own hand-writing, and save me. IV. They encourage us to suffer for him; for he that entereth into his wounds, will not be so sensible of his own. S. Bernard And finally as they are a comfort to the good▪ they will be a corrasive to the wicked, when in the latter day it shall be said to them. See the man whom thou hast crucified; S. Augu●. see the wounds thou hast made; see the side which thou hast pierced: By thee and for thee it was opened, and yet thou wouldst not enter. O blessed wounds, give me leave that I may with reverence behold ye, lovingly kiss ye, humbly enter, and constantly embrace ye; that neither life, not death, not any chance whatever may sever me from ye; but that my love stronger than death may be eternally towards thee, sweet Jesus, who barest them for me. Our Saviour appeareth to some of his disciples while they were fishing. I. PART. I. THere were together Simon Peter, Erant simul Simon Petrus & Thomas. Io. 21. and Thomas, and Nathanael, and the Sons of Zebedee, and two others. Simon Peter said to them I go to fish; they said we also come with thee; they went into the boat, and that night they took nothing. Thomas had learned not to part with good company, and they jointly mingled competent work with their retirement; and upon the confidence which our Saviour's presence upon earth had given them, they durst now go forth of their houses without ●eare of the Jews; but yet they took nothing that night, not because it was night, but to show that all did not lie in their industry and labour, besides that the ill success of their fishing was to serve to the more clear manifestation of Christ's glory and resurrection, III. In the morning jesus stood on the shore, yet they know not that it was jesus. He said to them, Children, have you any meat; They answered him, no: He said to them cast the net on the right side of the boat, and you shall find: they did so; and now they were not able to draw the net, for the multitude of fishes? It is very profitable (saith S. Prosper) S. Prosp●r for a man to obey the commandment of God, though he understands not the reason of the command; because God by commanding makes whatever he commands to be profitable. And we have the more reason to submit with our examining, because we are of ourselves Children, and consequently ignorant, and we are his Children, and if passion do any thing sway, that makes night, which otherwise would not hinder. When this night is over, and the light of reason hath scope to appear, than we discover on which side to cast our net, and that before we were wrong; obeying brings abundance both of me●t and success. III The disciple therefore whom jesus loved, said to Peter, it is our Lord, Simon Peter hearing that it is our Lord, girded his coat unto him and cast himself into the sea; but the other disciples came in the boat, drawing the net of fishes. The elder some times may learn by the younger: The tenderness also of his love might make him reflect the sooner; yet Peet●r as more fervent ventured further, and cast himself among the waves; which (as signifying the world) he was to govern; 〈…〉 and ●hewed that now he neither feared, nor refused any trouble for his Saviour Th● others came, dragging their net, to show (as S. Bernard 〈…〉 discourseth) th●t even the Elect come not without difficulty out of the depth, to heav●nly illustrations. Inligh●en me sweet Jesus with the clearness of internal light, a●d drive all darkness from the closet of my hart. Th. a Kemp. l. 3. c. 23. n. 8. Our Saviour appeareth to some of his Disciples while they were fishing. II. PART. I. When they came on land, 〈…〉 they saw colo● of fire lying, and fish laid upon them, and bread. jefus said to them b●ing of the fishes which you have now caught: Simon Peter went a board, and drew the net to l●nd, full of great fishes, one hundred fifty and three; and though they were so many, the net was not broken. God of little things as w●il as of great makes use, to show his power and it is hard to say in which he is more to be admired: His bounty and goodness towards us in them is no less; we need the little as much as the great; and here w● may reflect, that in this his happy state he not only kept company with people of mean condition, as before, but accommodated himself to their kind of fare not of necessity, but for example and encouragement; besides that the My, sterie of Christ's passion is again represented in the fish upon the coals; though with this difference, that the Apostles presented him honey with it, and he them with bread; because in this life we must more seek solid virtue, as our chief sustenance, than comfort even in our most spiritual actions. There also the fish was already broiled, as signifiing his passion that was passed; here it is upon the coals because here we must expect to suffer. II. Therefore also he bids them bring of the fishes which they had then caught, to wit, to be added to the fi●h already upon the coals, to make up their meal; to signify that we must not think because our Saviour hath suffered for us, therefore we need not suffer; but ours must be added to his; ours of themselves are not sufficient, as fish ●ot dressed is not meat for man, but qualified by the sufferings of our Saviout, and united with his, they are a grateful Sacrifice to him, and to us very meritorious. Therefore Peter went joyfully and readily a board▪ to draw the net, and though it were full loaded, it was not broken: because ●od adds strength to a willing mind, though weak of itself, and not able of itself to go through. II. jesus said to them; come, dine, and nene of them durst ask him, who art thou? knowing that it was our Lord; and jesus came and took bread, and gave it them, and fi●h in like manner. Here we may see the uncertainty with which in this life we must be content; to wit to know and not to know many things which do very needely concern our salvation, or our progress in virtue etc. and satisfy ourselves in some things with belief, in others with probabilities, and not be over curious in enquiring, but reverence that which we cannot or ought not dive into. This humble disposition doth invite our Saviour to come the more familiarly, and to give us that which we dare not ask; bread of solid comfort, and strength together with what ever affliction we suffer for him or as for him. S. Greg. S. Gregory more over doth put us in mind by occasion of this meal with his seven disciples, that they only are admitted to the eternal refection, who here are replenished with the seven gifts of the holy Ghost Beg them by the intercession of these seven disciples. My Lord my God I am thy poorest servant, and contemptible worm of the earth, much poorer and more contemptible than I know, or dare say. Th●● Kemp. l. 3. c. 3. n. 6. Our Saviour's question to S. Peter thrice repeated. I. When they had dined, Cum erg● praudissent 10. 2 15. jesus said to Simon Peter, simon lovest thou me, more than theses He saith to him, yea Lord; thou knowest that I love thee; he saith to him, feed my lambs. He saith to him again: Simon lovest thou met He saith to him yea, Lord, thou knowest that I love thee. He saith to him, feed my lambs. He saith to him the third time; Simon lovest ●hou m●t ●eeter was grieved because he said to him the third time, lovest thou me? And said to him; Lord thou knowest all things, thou knowest that I love thee. He said to him feed my sheep. A triple confession is required for his triple denial, S. August. that his tongue might not be less pliable to love, than it had been to fear, or imminent death have forced from him more expressions than life now present. S. John Chrysoft. And reflect with S. John chrysostom that he doth no● so much as mention his denial, or any way touch upon it, much less cast it in his dish, but puts him in mind what is chiefly required of those who pretend to follow our Saviour nearest, to wit, love of God, and of our neighbour in no ordinary degree; for how can it be ordinary (specially in those who are to govern) if it must be more than that of the rest of the Apostles, S. John not excepted? That which most of all doth gain us the love of God, is the love of our neighbour, and to lay down our life for one another which we offer sometimes with S. Peter to lay down for our Saviour. II. Bear no grudge; feed great and little, that is, be obsequious to them, go to them, and do not expect that they should come to thee. ●. 10. 3. 14. He that saith he is in light, and hateth his brother, is yet in darkness. We know that we are transferred, from death to life, because we love our brethren; he that loveth not, remains in death. And the colder our love is, the more signs of death. He laid down his lif● for us, and we must lay down our lives for our brethren. He fed us with his whole life, by example, by word, by labour, by day, and by night; feed my lambs, with tender love; feed my sheep, with solid love; feed every one to the proportion of his necessity, but with no small proportion of love. III. Peter was grieved because he was asked the third time, but the ask shows the necessity of our inquiry, and searching into our breasts, whether there do not lurk something that doth gainsay our affirming; and as for the comparative, we must always avoid it with S. Peter here, now learneder then at the last supper when he said. Matt. 2●. 33. Though all be scandalised in thee, yet not I Lord thou knowest all things, the secrets of my hart are secret from myself; how oft have I been deceived in myself, and how apt to be still deceived? Yet I cannot but say I do love thee; and if I do not, I will love thee; I desire to love thee more and more. Love all for jesus; love jesus for himself: jesus Christ alone is singularly to be loved. Thomas a Kempis lib. 3. cap. 8. num. 4. Our Saviour foretelleth S. Peter of his death. I. VErily, Verily, I say to thee, Amen dico tibicum esset iconies. when thou wert younger, thou didst gird thyself, and walk where thou wouldst; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee where thou will not. This he said, signifying by what death he should glorify God; and when he had said this, he said 〈◊〉 him, follow me. It is a kind of death also by which God is greatly glorified, when for the love and service of our neighbour we let him gird us, that is, restrain us from that to which of ourselves we have a mind, and do yield to another's weakness in that which is no offence to God, or bear patiently even with offences. We may also learn here, that the elder we grow the more we shall see that it is wisdom to suffer ourselves, to be guided by others, and not wed ourselves to our own dictamen and desires, specially if we reflect what hath been oftimes the result of following ourselves. Confine thyself to the Tenets of the Church to the commandments of God, and of his Church, and to the will of thy superior in that in which thou art subject. II. He say to Peter, follow me; perhaps parting from the rest he intended to instruct Peter more particularly concerning his Church, and the government of it, and desired that the rest should understand it so; but by occasion of it we may reflect how great a dignity it is to follow Christ; greater then whatever promotion, and that those who have charge of others, or pretend to the lo●e of Christ more than others, must follow closer imitating his virtues, and suffering for him. Peter turning saw the disciple whom jesus loved following, and said, Lord, and this man what? Not thinking much that he followed also, though not spoken to, but for the love and courtesy which was betwixt them, he was desirous to know what was to become of him as well as of himself. III. jesus said to him, so I will have him remain till I come, what is it to thee? As if he should have said, attend to thyself, and thy own business; leave the disposition of this matter to me; when it shall be time I will manifest my will concerning him. Follow thou me. A document not to be inquisitive concerning others, and also to bear willingly a reprehension in things which we do● or say with good zeal and intention. Beg incessantly and labour to remain with our Saviour to the end, as the thing which most importeth, undervaluing whatever else in comparison of this. O that I could remain with him so, that is, beloved as the disciples, worthy to be admitted to lea●e upon his breast, so pure, so illuminated, or rather so, that is, with that patience, and love as our Saviour is content to remain with us in the blessed Sacrament, and in our neglected, if not sinful souls. Dive not too far into future things, which are ever uncertain. Hearken to our Saviour speaking; son suffer me to do what I will with thee, I know what is good for thee. Them. à Kemp. l. 3. c. 17. He appeareth to the Apostles while they were at table. I. LAstly he appeared to the eleven as they sat at table, Novissime autem recumbentibus illis. Marci 16 and checked them for their incredulity, and hardness of hart, because they did not believe those that had seen him risen again. Lament thy own slownesses or slenderness in belief, and hardness of hart, and observe how strictly he requires that we believe others, and that we be not obstinate, though we ourselves do not see the grounds, and depth of that which is reached us Here he condescends to their weakes, because they were the first that were to teach others, and presented himself to all, because some had doubted; but by this reprehension he gives them to understand that their doubts were not always to de satisfied that way. II. And he said unto them: Going into the whole world, preach the Gospel to every creature (neither jew nor Gentil excepted) he that shall believe, and be baptised shall be saved, but he that shall not believe shall be condemne●. Reflect that the whole cour●e and intention of Christ's coming into this world, and preaching, and sufferring did not tend to the gaining to himself or us any worloly prosperity or delight, but that we should believe, and know God to be our chief Lord and Master, obey his commands and orders, and so after this life come to be saved, of which the promises to the jews of milk and honey were but a figure. Christ reserving to his own coming the increase of light in these supernatural things, and the extension of his favour to all nations. In this knowledge and duty and in no other, we excel all creatures; failing of it we become like beasts, and in worse condition; because subject to eternal condemnation, for not having lived like men subject by nature to God, and his laws. Give God thanks for giving thee this belief, and life at this time when with ease thou mayest come unto it. III Them that believe these signs shall follow, In my name they shall cast out devils, they shall speak with new tongues; they shall take up serpent's, and if they drink any deadly thing, it shall not hurt them. They shall lay hands upon the sick, and they shall be well, these signs when ever it is necessary do still follow, and continue in the Church of God, as we see by daily experience, S. Bern. bu● mystically (as S. Bernard and others do discourse) they daily d●e happen; for by the abundance of God's grace, and by true contrition, we cast the devil out of our hearts; we speak with new tongues, not excusing, but confessing our faults: though we suffer evil suggestions, they do us no hurt, because we instantly cast them of, Act. 28. 5 as S. Paul did the viper. This strife, this contention and solicitude is troublesome, and dangerous to infirm nature, but by belief, and confidence in the goodness of God we shall find his, and his servants hand upon us, to protect us, and strengthen us. Temptations are to man oftimes very profitable though troublesome etc. Thomas ● Kemp. l. 1. c. 13. n. 2. Our Saviour appears to his disciples in Galilee and else where. I. Our Saviour in the forty days after his resurrection which passed before his Ascension appeared several times to his disciples, ●raebuit leipsum viwm po●● Passionem suam. Act. 10. confirming by many testimonies that he was truly risen, and teaching them the things belonging to his kingdom, which is the Church militant, and triumphant, and among other things he said unto them. All power is given me, Matt, 28. ●● in heaven, and on ●arth, and; behold I am with you all days, to the end of the world. Adore and submit to our Saviour's power so universal joying that not only as God, he is omnipotent, but as man he hath all power also given him, to judge, and to reward, and to assist, and to mediate. From whence the Apostle doth draw this argument of confidence who is he that shall condemn? Christ jesus that died, Rom. ●. 34. y●● that is risen, who is on the right hand of God, who also maketh intercession for us. And with all consider how short all human power is; never all in one, and that which is, is ever many ways confined, and uncertain to continue. His is in heaven and earth, eternal, commanding both, visible and invisible, outward and inward, Dan. 4. 32. and where he pleaseth nothing can risist: whereupon he once upon good ground gave us this item. Luc. 12. 4. Yea, I say unto you, fear● him. II. But here he treats more of mercy; for after he had willed them to preach to all nations, teaching them to observ● all his commandments, he promiseth them his continual assistance to the end of the world: Behold I am with you, etc. as if he should have said, (as S, Prosper) do not fear therefore by reason of your infirmity, but confide in my power. which is always present invisibly, though my person be not visible to you. He is with all to assist them with his grace, though with his Apostles he is more particularly by reason of their charge: All days, that is, at all times, both of comfort and affliction, to the end of the world, never weary, never forsaking, and most of all assisting in the end of their lives those who have been faithful to him, Th. a Ke. 1, 2. c 8, or with penitent hart have recourse to his mercies. When jesus is present all is good and nothing seems hard. III. They which were present asked him, Lord, will't th●● at this time restore the kingdom of Israel? And he said unto them, it is not for you to know the times and seasons which the father hath put in his own power: but ye shall receive the virtue of the holy Ghost, and be witnesses to me, to the utmost of the earth. See here thy own weakness, who never so often put in mind of heavenly things, inclinest still to thy wont conceits, and affections, and imperfections, as if nothing had been said or done: It is not any temporal kingdom, or commodity of this world at which thou must aim, but the kingdom of the other world: ●either is it for every body to know whether he be worthy of it, no● the time and season of parting hence unto it; but we must attend to our task, that is, by good life, ●●cording to the prescripts of our Saviour, witness that we are his disciples, and of his flock, if we bear this mark, we shall be admitted when time is; which God of his goodness grant. Christ Assenssion. 1. PART. I. OUr Saviour having pitched upon a day for his Ascension, Vndecim discipuli abierunt in Galilaean in montem vb● constituerat illis jesus Matth. 28. 1 Cor 15 6. appointed his Apostles and disciples to mee●e upon mount Olive●; of which meeting probably the Apostle speaks when he saith, he was seen to above ●iue handerd brethren together; and invisibly had many thousands of Angels waiting on him besides the blessed company of Patriarches and Prophets, and all the just of the old restament; in which company he approaching, we may easily imagine with what joy and reverence he was received by them, and with what expectation of what he would do or say; some admiring his majestical presence, others his blessed wounds, others recording what had passed in his passion, and comparing his sayings with the event, and how from that Mount he went once triumphant to Jerusalem, ●uc19 37. all the people crying, Osamna, and accompanying him strowing boughs, and their garments in the way and now not fearing any new mischance, wished and hoped for the like triumph; and that he would declare himself king of Israël. Praise God, as the Apostles did at that time with loud voice; calling to mind all his wondrous works, and say, Blessed art thou who comest king in the name of God: Peace in heaven, and glory in the highest. II. Our Saviour after he had saluted them, and thanked them for their love, and respect towards him said, these are the words which I spoke to you, 〈◊〉 34 44 when I was 〈◊〉 with you, that all things must needs be fulfiled, which are written in the law of Moses and the Prophets▪ and the Psalms of me. Then he opened their understanding, that they might understand the Scriptures; and he said to them, that so it is witten, and so it behoved Christ to suffer, and to rise again from the dead, the third day, and penance to be preached in his name, and remission of sins, to all nations, beginning from Jerusalem. If in our Saviour all things were necessarily to be fulfiled, how can we expect reward unless we fulfil our duty and his commands? If it behoved him to suffer before he could rise to glory, let us not think to escape all suffering, if we pretend to glory, but apply ourselves to do penance for our sins, that we may have remission: nothing of this world is gained with out some hardship; and what is all that is in this world compared to the glory which we a●e promised. The Patriarches and the Prophets, as they were figures, and foretellers of these his sufferings, so did they suffer also themselves. and we must encourage ourselves by the example of those who have gone befo●● us. H●●c su●t verba, these are the words of truth itself, which cannot deceive, nor be deceived. III. And lifting up his hands, he blessed them, and while he blessed them, he departed from them, and was carried into heaven. Beg pa●te of this blessing, that thou mayst fulfil his sayings, and follow him in time, as now in thought: He was carried into heaven by his own power, having no need of assistance of Angel, or Cloud though these did their duty attending him: Thou needest in all things his assistance, and canst not do any thing but by his power. O lumpish flesh of mine! how hard dost thou make it to follow thy Saviour? Th. Kem, ●●. 3. c. 54. ●. ●. Nature is crafty, and draweth many, and entangleth and deceiveth them, and always hath itself for its end. O poor end. Christ's Ascension. II. PART. I. IN heaven our blessed Saviour was received with hymns of joy and exultation, Dominur regnavit decor●m indutus est. Ps. 92. such as the holy Prophet David foresignified when he said; Our Lord hath reigned, and is clothed with beauty; he is clothed with strength, and hath girt himself to accomplish his work from heaven which he began upon earth; He hath established a new world upon earth (his church) which shall not be moved, because it's built upon a rock, against which hell gates shall not prevail: His seat was prepared from the beginning of the world, Matth. 16. 18 but he, as God, was before, from all Eternity; wonderful persecutions will be raised against him, but he will be more wonderful by overcoming them, as it hath been prophe●yed of him. And again; who shall ascend v●to the hill of our Lord, Ps. 23. 3. who shall stand in his holy place? He that hath innocent hands, and a pure hart, lift up your gates ye Princes, O ye eternal gates be lifted up, and the king of glory will make his entrance. Who is this king of Glory; our Lord, strong and powerful; our Lord powerful in the combat etc. And being seated at the right hand of his Father, they all adore him; with whom we must concur, and so much the more because for us was all his combat employed, 10. 14. 2. and he is gone before to prepare us a place, as parting with his disciples he told them. II. But the Apostles stood amazed upon the hill gazing towards heaven, Viri Galilaei quid ●●atis. Act. 1. doubtful perhaps whether he would appear again among them. And as they looked steadfastly towards heaven, behold two men stood by them in white garments, and said, ye men of Galilee, why stand you looking into heaven; This jesus, 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 testimony that even from heaven he hath care of them, and is not so the parted as to have laid aside mindfulness of them in his greatest joy, and prosper●●●e; He is to come again but not now presently and subject to the miseries in which you have seen him, but in glory as when he went now from you. Why stand you looking only unto heaven, fall to the performance of that which he hath commended unto you and commanded, so shall his coming again in glory be a comfort to you: In this show yourselves Men of courage and resolution overcoming the instability of your nature. Viri Galilaei. This is jesus 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 do, to attain the eternal reward, which he hath prepared for those who obey him. III. Then they adoring returned to Jerusalem with great joy, Et ipsi adorant●● regressisunt. Luc● 24 52. and continued with one accord in prayer. Thus the parting which naturally might have bread grief turned to great joy and comfort; they revereneing our blessed Saviour in their minds no less then externally adoring him; and perhaps the print of his sacred feet did even then, or soon after, appear (as is recorded) which was a continual refreshing to them. Observe in the mean time two notable effects and signs of God's spirit to wit, union, and love of prayer; for from whence could it otherwise come that they who before were delighted only with their trade of fishing, and were ready upon the passion of our Saviour every one to part upon his several occasions, should now hold so fast together, and love retirement and devotion? loin thyself to this blessed company often; behold the joy in which now they are, and how they arrived to i● persever in the unity of holy Church; have recourse to the blessed Virgin, and the Apostles, that by their intercession and imitation thou mayest come to see jesus in glory, and adore him with eternal comfort▪ Amen. Considerations moving to the love of God and of our Neighbour Introduction. I. Our blessed Saviour upon his parting with his disciples before his passion, in the long speech which he held at that time, did particularly commend unto them the love of himself, 10. 14 21. 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 keep 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. 10. 13. 34. 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 therefore betwixt the parting of our Saviour from his disciples in his ascension, and the coming of the holy Ghost, may be not unfitly employed in considerations moving us to the love of our Saviour, and of our neighbour; both to solace ourselves in his absence, and to dispose us the better to receive the spirit of love: For doubtless the more we resemble him who is the eternal love of the Father and of the Son the more inclinable he will be to communicate himself in more abundance; and he that sends him, finding the dispositions already laid, will willingly accept of the dwelling, and direct him to it. II. S. Paul in his Epistle to the Ephesians, Eph. 3. 16. considering the abundan●●iches of graces and glory which are communicated to us by the merits of our Saviour Christ, strooken with admiration, breaketh forth into an affectionate prayer, that they, and in their person, all Christians, strengthened by the holy Ghost inwardly in their souls, might come to know, and to comprehend (so far as our poor capacity is able to reach) the breadth, the length, the height, and the depth of the exceeding charitia of our Saviour surpassing all 〈◊〉. To the end doubtless that being filled with abundance of the same charity, we might answer with some proportion of love towards him, ●●kindled by his, and in some sort correspond to the infinite measure of his charity towards us, and have latitude in our love towards him, and longitude, and depth, and height, as he towards us hath had all these dimensions in a proportion uncomparable. III. To this purpose it will not be amiss to enlarge our thoughts upon these considerations, as four 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 us, and learn more perfectly by our own experience the lesson which S. Bernard teacheth; that the cause of our love towards God must be God himself, S. Bern. the measure of our love, to love him without measure. God of his love inspire our thoughts to conceive worthy things of him, and inflame our hearts in the love of them, that however weak our love may be, it may increase to that measure which his immeasurable goodness hath designed. Amen. An act of humble acknowledgement of our own weakness. I. O My God what am I or what is thy love● Thy infinite love my God, towards man what is it? That I silly worm of the earth so easily venture, not only to lift up my head to behold it, and ponder it, and esteem it (for to this end thou hast shown it unto us that we should behold it and love it) but dare scan in my thoughts, and undertake to decipher the great greatness of it in these few words, the broken of●alls of my shallow conceits: Or is thy love peradventure a thing which can be comprehended by man, or declared by the highest Angel, or defined by any but thyself? for thy love is thyself, ●. 10. 4. ●●● and the great greatness of it is the immense Immensity of thy loving self, by which thou dilatest thyself towards us, and in us, thy creatures, and through the infinite length, bleadth, depth, and height of thy inflamed charlti● comprehendest us all in the bowels of thy love, loving us before we were, that we might be, and ever loving us while we are, that we may never leave to be, but ever live in love with thee. II. Who therefore can reach so far as that infinite length? or who is there that can measure that breadth which is immeasurable? Who can sound the depth, or take the height of thy infinite love, but thy only self, who art sole equal, and sole equally infinite to thyself And yet thou wilt have us measure it in our thoughts, and sound it in our hearts, and stretch ourselves to that length, and dilate ourselves to that breadth, and lift up ourselves to that height, and drown ourselves in that depth of thy love; that finding how far we are from the true measure of it we may reach, if not as far, and as wide, and as high, and as deep as it deserveth, yet so far in all these kinds as by thy grace our hearts will serve us, which is acceptable in thy sight, though too small a measure in regard of thy infinite deserts. III. O Imalnes of our measure O greatness of thy deservings! Who hast moved heaven and earth for our sakes, and searched all the corners of thy infinite treasure, and poured forth thy riches to the bottom, to help us, to reclaim us, to win us to thy love! And when thou hadst as it were spent all that thou hadst to gain our affection (forall that we see, or hear of, or can imagine, are thy love-gifts, as I may term them, to draw us to thyself) thou sparedst not thy own bowels, but gavest thyself unto us, and in that loving and free manner, that there was not any part of the breath of thy sacred body which thou didst not dedicate to our service, nor one drop of thy precious blood which thou didst not shed for us, but for the greater satisfaction of our unbelieving minds, and the more effectually to move our stony hearts, even after thy death, thou wouldst have thy side opened with that cruel spear, that we might see with our eyes that there was no more blood left, when after the blood spent there issued water. 10. 19 34. IU. O sacred bath, rempered for my sores! soseen the hardness of my hart, allay the immoderate heat which I find towards temporal occasions; moisten the drought of my faint desires; cure the blindness of my eyes, that at least through this gap laid so wide open I may discover some parcel of thy love, and enamoured with it, may be drawn further and further into the depth, that being wholly absorbed in it, I may lose myself while I go about to measure, and never find myself again, but wholly drowned in thee, who art my God and my only love. Amen. The length of the love of God is the Eternity of his love. I. THe length of the charity of almighty God, is the Eternity of his love. If we cast our eyes upon that beginning of his Eternity which hath no beginning, even then before we were, and when he only was, he loved us as now he loveth, and determined then to give us all that good which we find he hath since performed, or hath for hereafter laid up in store for us; in that Eternity, before all time, before all thought, and to which no thought of creature can arrive, when he was delighting himself with his only self, and with the infinite riches which he hath within himself, the Father with the Son, and the Father and the Son with the holy Ghost, than he vouchsafed to think of us, to love us, to ordain all things for us, and to desire our love: Then when not only he had no need of us, but when he had no other reason to think of us but his own sole infinite goodness, Sap. 8. ● He disposed all things sweetly, to the end in time to gain that which in Eternity he desired, to wit our love; and beholding us with in himself, and seeing that we were all good, and all very good because we were all in him, he would, Gen. 1. 3● in time appointed, that we shoul have part of that good in ourselves by him, which we had from all Eternity in him. And therefore he made us out of himself, that acknowledging from whence we derived all the good we have, we should seek not only in duty, or gratitude, to return all to him who best deserved it, but also by nature we should be eve● ●orne towards him, as every thing naturally is ever bend towards that from which it hath its being. II. If again we cast our thoughts upon the end of his loving eternity, which hath no end, we shall find his love not contained with in the short limits of a month, or a year, or ten thousand years, but that he loveth us to the end, with out end, and desireth nothing more than that we should live, 10. 13. 1. and love him, world with out end. And as in his Eternity with out beginning he disposed all things sweetly for our good, and salvation, with out any desert of ours, so in this Eternity with our ending, he reacheth strongly, striving against all our deserts, to bring our love to that perfection that his and ours may have no end. If the least of those injuries which we offer to God (thousands perhaps in a day) were done by man to another man, Sap. ●● it were enough instead of further love to inflame a mortal, and as much as lieth in him, an Eternal aversion. But that which seemeth impossible to man is possible to God, who with infinite charity doth daily, and hoverly, and every moment put up infi●●te disgraceful actions and remaineth ever strong in love rill our dying day, Luc. 18. 27. when if we depart not in his love, he leaveth not us, but we die leaving him: Otherwise so long as we live, he inviteth us, and worketh us to his love, desiring nothing more than that his love and ours should be Eternal. III. O sweet Eternity! O strong and never failing, but ever loving Eternity! What can a mortal, and ever fading creature do in requital of such immortal love? Of mortal to immortal, of temporal to Eternal, of man to God, what comparison is there? Betwixt such bitterness as we offer him, and such infinite sweetness of love with which he inviteth, expecteth, and receiveth us, betwixt such weakness of affection on our part, and such infinite strength on his, what equality may be expected? Ours lieth dead a long time before it begin, his ever liveth with out beginning; ours when it beginneth to live languisheth yet betwixt life and death, and staggereth oft whether it shall choose to live by loving him, or die by leaving him, though the difference betwixt such a loving life, and such a hateful death be infinite; his lasteth and liveth, never decaying, never wav●ting, never failing, but always following, and pursuing us till our dying day, when both life and love, must either live our die Eternally. O love Eternal. The first means to perpetuate our love to God by desires that our love had been eternal. I. IT is not possible that our love should be eternal without beginning, for our life is not with out beginning; as there was a time in which we were not, so there was a time in which we could not love 〈◊〉 was no time in which God was not; he 〈…〉 time, and before all time he loved us: What shall we do in recompense of this love? Let us at least stretch forth the arms of our soul, which are our desires, and fervently wish our love had been eternal without beginning? shall we wish we were God? For nothing is eternal with out beginning but God: perhaps nothing can be so eternal but God alone: But it is the property of love not to consider whether the things be possible which it desireth, or not possible; it is sufficient if affection be satisfied in doing all that it can do and in desiring a great deal more than it shall be ever able to effect: And even these impossible desires, as they are pleasing to men, when expressed by some outward sign, because by them we see the hearts of those that do affect us, much more are they pleasing to God, to whom all hearts are open, and who doth not measure our love so much by the show of the work, as by the poise of the affection▪ if the work be not wanting when there is means to perform it: let us therefore wish that our love had no beginning, but had been eternal as God, not only in himself, but also in his love towards us is eternal. God is more loved than understood (saith Hugo Victorinus) love entereth where knowledge stands with out. O that I could from all Eternity have been with God, and loved him Eternally as 〈◊〉 deserveth▪ II. Let us wish again that at least from the first instant of our Conception we had been so happy, as to have no sooner begun to be, then begun to love that infinite goodness, by whom we had our beginning: For as all gifts, when they deserve least, do yet deserve we should love the giver, this being of ours, being the beginning of all other gifts, even then deserved our love, and if it had been possible for us we should have presently turned our hearts to God, and as S. John Baptist, not long after his conception in presence of our Lord, Lue. 1. ●1. 49 have leapt for joy, and love, at the voice of our creator, commanding us to be: For even then, he did great things unto us, and things most worthy of his powerful hand, when out of his infinite love he made us capable of loving him. That which was wanting then, let us supply now and with inflamed affection love him the more fervently, the more time hath been spent before We began to love him. III. O Blessed Virgin, Mother of the eternal lovel thrice happy do I account thee, though it were but for this alone, that even when thou weret in thy Mother's womb thou didst more perfectly love the giver of thy life, than did ever pure humane creature love him in most perfect years: were it not possible for us now to supply this want which we find in ourselves of love towards thy loving Son? We may I hope by thy assistance, and by conjoining our love with thine, not only love him from the beginning of our life, but from the beginning of both thy life, and love, and restore him not only as many years as are passed of our love but in recompense of former losses give all those years which betwixt this and that time in which thou first didst begin to live, thou didst spend in his love. Therefore humbly trusting in thy favour; but what do I say? I feat I am too bold, Noe. Thy love doth bear it; his love deserveth it; all love requireth it: I humbly conjoin my love and life with thine, that this little drop of my love being drowned in that sea of thine, and both made but one life and love (as a drop is made one with the liquor into which it is infused) I may love him as he deserveth; no● only as soon, but before I began to be. O blessed conjunction! Thou didst desire that thy love had been Eternal; to make it such thou didst join it with the love of thy blessed Son, and Eternally with him thou desiredst and beganst to love him: My love therefore being now one with thine, and thine one with his, all three make but one eternal love; which triple knot of love, God of his infinite goodness ever please to continue. Amen. The misery of most men bewailed and the happiness of younger years. I. THe happy conjunction which we may make of our love with the love of God, and of our blessed Lady, may be an exceeding comfort to us: far greater comfort would it have been, if besides the condition of being but in time, there had been no further distance. But alas! How often besides have we made a breach of love betwixt us and God? we were no sooner Masters of our love, Luc. 15. 13. but we began to waste it lavishly, as the prodigal child did his substance, in a far country from God, cleaving in affection to the husks of his Creatures, which the swine do eat, the external appearance of the things of this world, in which worldlings do delight: For they never enter by consideration into the substance of things created, to feed their souls with the goodness, and mercy, and wisdom, and power, and other infinite perfections of God who made them: neither do they consider to what end they were made, to wit, to incite us, and help us the more to his love; but as the psalmist speaketh, Psal. 31. 9 like a horse or a mule who have no understanding, they rest in that to which sense doth lead them, and like swine feed greedyly upon the husks, and attend to fill their bellies, that is, their inordinate appetite, with things which for the present. and by reason of their unbridled hunger and distempered mind, do seem to content them, and in the mean time let their souls pine away for want of the food they were created to feed on. II. What a dreadful distance is there betwixt such souls and God when not their love (by which alone we can approach to him) but their hat●ed (by which we go further and further from him) begins by little and little to be eternal towards him, who deserveth eternal love: for the too much love of Creatures doth insensibly breed dismast of the Creator: the cleaving to the visible blinds us ●owards the invisible; the eye that looks much upon earth is loath to look upon heaven, as too far from its purpose: If wishes will supply, with what weeping and lamenting aught we to wish that such a gap had never been made, but that at least we had begun the love, which we own eternally to God, so soon as it was in our power ●o love him, and that when we began first to have the use of reason, we had reflected how great reason there was not to desire to live but only for his love. III. Happy are they who have their years before them: for by the benefit of their age, having not settled ●hier affections upon any thing else, they have them still wholly in their hands, to bestow upon him who beft deserveth our love; for all things beside him are either naught, or nothing in comparison to him. Happy years which make their possessors able to say to God, my loving Lord; Thy infinite love hath been towards me eternal without beginning, because the being of thyself was the beginning of thy love, both eternal without beginning: This beginning therefore of my life shall also be the beginning of my love towards thee, that when by thy grace, and continual assistance, I shall enter into that other Eternity which hath no end, my love may be found to have been so long as my life, both equally eternal: for it would be a great confusion to me, in that doubtful day of thy judgement, to have it laid to my charge that I had lived longer than I had loved thee, who hast not lived one moment longer than thou hast loved me. IV. Thrice happy in this kind o● blessed Gonzaga; who couldst lovingly glory that at seven years of age thou didst perfectly turn thyself to God, Lib. 1. vi●●●. and with great fervour of mind consecreate thyself wholly to him. Thou knewest then how grateful to God would be these first fruits of thy love: Beg of him pardon for my neglect, and unmindfullnes, and promote the desires of those who are yet young, that they may follow thy steps▪ and place their love betimes, where, if it be not placed▪ it will finally either be lost, or misspent; lost, if bestowed upon things which do not deserve our love; misspent, if upon things which rather deserve our hatred. O hateful expense of love that is so pre●ious. A second means to perpetuate our love towards God. I. THey who have let s●ip time so precious, ●ust repair their loss so well as they can, not with often sighs and sorrows only, for that which is past, bu● with constant purposes for the time to come, and say with the Psalmist, Now I begin, o Lord to love thee: This love by thy grace I will continue for ever Ps. 76. ● till it be perfected after this changeable life in thy never changing Eternity. O that I were able to say with they Apostle, or rather with that confidence, and with that love which he did. Cerius sum, I am certain tha● neither death, nor life, nor Angels, nor Principalities, Bo. 8. 3●, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature shall be able to separate me from the charity, which I owe, which I bear to thee, my God, for thy loving self, and for thy loving Son Christ Jesus our Lord. II. But how oft have I said thus to God▪ And may not I with reason fear lest he slight my words, having experienced that the work doth so slowly follow▪ Of this I am 〈◊〉, that were not his goodness immeasurable, he would long care this have loathed so much instability of hart, and so often change of love: no ma● would have abided it: Bu● God knoweth himself, and knoweth us: He knoweth himself to be eternal, ever permanent, ever the same; He knoweth that as we have had a beginning in this life, and shall have an end, so all our life standeth upon beginnings and end; and consequently it is no wonder that we have in us so many changes: but even this condition of ours must be to us an incitement every hour in the day and every moment to begin, as if that hour, or that moment were the first, and last of our life: How many have been, to their own and others thinking, able and strong, and likely to outlive many days and years, and have been suddenly taken away? Let us therefore make use of this our nature, and believe this truth, that we have not one day, nor one hour certain of life: why therefore should we neglect this hour, and not employ it wholly in his love? III. O that our love were towards God so fervently earyed as it is some times foolishly bend towards creatures! how short would these days of our life most justly seem to be? O love! how justly may I complain of thy sottish ignorance, and blind measure? Great, and long love towards creatures, little, and short towards our Creator, what a monster is it? Few be the days of my life, ● my God, the days of my life be few, compared with the Eternity of the love which I own thee; they be few compared with the love which I wish thee; O that I had a thousand lives to bestow in they love! from this hou●e, if I had them, I would bestow them all in thy love; from this houte, I do consecrate all the hours, and minutes of my life, (how long or how short soever thou knowest it will be) wholly and entirely to thy love. How to wish it, I cannot tell: The longer I live, the oftener I offend against thy love; perhaps, the more I shall do, or suffer for thy love▪ here thou must be the chooser; grant me only thy grace, that that which is and shall be, may be wholly thine; Grant that how long soever I live, it may seem little in respect of the greatness of thy love, which I desire to show▪ cersaynly it will be little in comparison of that which ●●ou deserv●st, my God, my love▪ Amen. Of the desire of being dissolved. I THe great saints of God out of the abundance of love which they bear him, do oftimes desire most earnestly that this their miserable life were quickly at an end, not because they are weary of trouble with themselves or others, but because love is increased, and established by the presence of the parties who do love, and especially by such an all seeing and all enjoying presence, by which we discover infinitely more the infinite perfections of God, with out the least allay of imperfection, infinitely more than we can possibly arrive to understand in this life, by all the natural and supernatural knowledge which we have; and by this blessed presence we are ourselves perpetually confirmed in love, without any danger of failing in the least duty of correspondence; and finally we are made more capable, and never weary of loving him; because we still discover more and more that he infinitely, and incomprehensibly, deserveth the eternal continuance, and perseverance of our love towards him. Philip●● 23. Say therefore with the Apostle. I desire to be dissolved, from these mortal bonds, which aggravate and depress my soul from that perfection of love which a sincere hart desireth, and thou my God deservest: I desire to be dissolved, if not out of perfect love which excludeth fear, I. 10. 〈◊〉 18. yet out of such love as breadeth a filial fear of offending, and lothnes to continue in the least danger of losing, or lessening thy love. II. O dreadful danger! a danger worse than death itself! With what exquisite manner of all corporal death would I not willingly redeem this hazard? What hazard would I not most joyfully run to purchase an eternity of never offending my God? O precious Eternity! One thing I have asked of my lord God, Ps. 〈…〉 this I will again, and again require, that the very hour, and moment that he seeth me inclining to offend, he will rather call me out of this life, then permit me to fail in his love. Happy man! Ps. ●4. 7. If I be thus prevented; who will give me wings as of a dove, and I will fly, from this death of sin, which doth hang over my head; o love of my dear God How long shall I abide this hazard of losing thee, who art my only true life? III. I do not envy any thing more in the blessed saints, and Angels of heaven, than that their love to God is continual with out intermission, constant without wa●ering, certain without fear of losing it, or of relenting, Eternal with out end of loving; neither can death be truly welcome for any other end, more than that it may be a beginning of this loving Eternity: O Eternity of love! what time can be sufficient to dwell upon so loving a consideration! What hour, or minute of my life should pass, in which I should not be found still loving thee my God, and still exercising acts of thy love in ha●●, and deed? Print this thy love, sweet Jesus, in my hart, by thy bitter Passion, and by ●hy sacred wounds: what better seal than thy loving self? What stronger wax than thy sacred blood? What highter ●ire than thy eternal love? O that my soul were ●he whitest parchment worthy to receive such a noble impression! which being presented, and unfolded in thy eternal Consistory, nothing might appear written in it from the beginning of my life to the end thereof, but Jesus, my love, my love sweet Jesus. Amen. How we ought to imitate the Eternity of the love of God, in the love of our Neighbour. I. THe eternity of love which we endeavour after our mean kind of measure to express in ourselves towards God, in answer to his eternal love towards us, the same it is fit we should practise towards others, in imitation of this first excellency of his infinite love, both to f●ee ourselves from that inference which S. John makes, ●. 10. 24. that if any say, I love God, and hates his brother be is a liar, and from that imperfection to full●ll the commandment which we have of it; for so the same beloved disciple assureth us, 〈…〉 This commandm●● 〈◊〉 have from ●●d, tha● who loveth God, loveth also his ●rother, 10. 14. 〈◊〉 and again; he that hath my commandments, and keepeth them, he it is that loveth me. II. We must therefore love our neighbour, even before he loves us, and when he gives us no occasion to love him, but rather occasion of hatred, by his thwart demeanour towards us, or ill carriage towards God. Again, we must never be weary of loving him, or of doing good unto him, or for him; we must with great patience, and longanimity bear his daily, and continual imperfections, and offences; neither wondering, nor impatiently grudging at his often falling, or hard measure● nor pusillanimously sitting down, thinking how to fly, and retire from such company to others, with whom we imagine we shall have no such trouble; 2. The●● 3 4. but imitating the charity of God, and patience of Christ, and saying with S. Augustine, S. Aug ● if the vessels of flesh be narrow, let the bounds of charity be enlarged, that is, let men be infirm, and troublesome and sinful, hard to be ruled, harder to accommodate themselves to my disposition, or conceive▪ it is the nature of flesh and blood to be so, my charity shall not be so scant, as not to outreach all this, and persever to the end in bearing, that so I may fulfil the law of Christ, and imitate his love. III. O love of my God more strong than death! for death could never have overtaken my God, unless love had yielded him into his hands: This brought my dear Saviour to the deathbed of the cross, and did not suffer him to come down from it, for any of the upbrayding-scoffs with which the jews did taunt him, nor for any weaker motive which humane frailty might have suggested, nor for any fair seeming reason which worldly wisdom might have invented, but being stretched upon it to the utmost, as he had began to love us from the beginning of his, not only mortal, but immortal life, so h● resolved to yield up his last breath and blessed Ghost for us, that this his ●ying for our sake might be a most evident testimony of his never dying love, seeing he choose rather to leave this life, then to forgo our love O that my hart and soul were wholly absorbed in this thy eternal love! that I might die by thy love, who didst die for the love of me, and die rather than relent in the least point of love towards thee, or towards my neighbour for thee. Amen. The latitude, or Universality of the love of God. I. THe latitude of the charity of God, is the Universality of his love, extending itself to all in general, and to every one in particular. He will have all men to be saved (saith the Apostle) and to come to the knowledge of the truth; 1. Tim. 2 4 and the beloved disciple, he enlighteneth every man that cometh into this world. Io. 1. 9 Eccl. 15. 15. Therefore when he had created man, he added his commandments, and precepts, that if he would keep his commandments they should keep him. Therefore he punisheth sinner's in this life by pieces, Sap. 12. 2. putting them in mind of that in which they have offended, that leaving their malice, they may believe in thee, o Lord: Therefore he picked out a chosen people, to show his wondrous power more signally to all the world by them, Deut. 4. 6. that hearing all his precepts, they should say, behold a wise, and understanding people, a great nation Therefore he came himself, and took flesh upon him, to satisfy for the sins of everre one of us, and to give us example of obedience to the law of God, which he came to promulgate; and afterwards sent his Apostles, and their successors into the whole world▪ with commandment to preach the Gospel to every creature, Matth. 28. 20▪ testifying that with the like assistance he will be with us to the end of the world. II. To this universality belongeth the sweetness of the law of Grace, and the easiness by which we may come to the remission of our sins, and to salvation: for what ceremony could be instituted more easy than that of baptism? What means of remission of sins afterwards committed, more indulgent than that of private confession● For whatever people ill disposed may think of it, if an earthly Prince had appointed such a way of pardon for crimes committed, who would not run unto it? And this not once, or twice, but ten thousand thousand times to be had; and in fine as oft as we shall have offended, and when ever we will have recourse unto it, after never so long delays or relapses. What shall I say of the helps internal? by remorse, and inspiration, and external, by exhortation, and example; of which in the Church of God there is continual succession and abundance: what of the presence of our blessed Saviour in the Sacrament? continually as it were waiting upon us, and by it inviting us. and putting us in mind of our duty towards him: That he would be in every Country Church attending us, is no small token of his universal love towards us, refusing no body neither rich, nor poor, nor lame, nor blind, nor the most noylomest creature that we can imagine. Matth. ●●. 28 Come to me allyee that labour, and are burdened, and I will refresh ye. III. That he refuseth no sinner though never so great, is particularly to be pondered, as a sign of the v●niversalitie of his love; of which, though we see daily example, the Apostle testifieth it in himself, extolling this grace, and giving special thanks, 1. Tim 〈◊〉 that though before he was a blasphemer, and a persecutor, and contumelious in his thoughts, and speeches towards Christ our Saviour, yet he received mercy. Ponder the hardness which naturally we find among men to forgive offences, and compare it with what we experience in God, and be confounded at thy ingratitude; have recourse to his mercies; enlarge thy ha●t in hope, and confidence; and give not way to thoughts of diffidence: for if thy sins be as scarlet, Esay. 1. 18. they shall be whitened as snow, and if they be as red as crimson, they shall be white like wool. He gave unto Solomon latitude of hart as the sand which is on the sea shore, 3. Reg● 29. but what is this compared with the largeness of thy mercies, my God, ready to forgive more offences than there be sands on the shore, and to receive into thy arms more offenders than the whole world is capable of. One drop of thy precious blood was capable to satisfy for millions of worlds; what a sea▪ then of mercies hath all humane kind offered unto it by thee, my God, to plunge, and cleanse itself to the full? O let me not be ungrateful! Amen. The love of God towards us is universal because to every one in particular. I. THis is testified unto us by the Apostle, when magnifying the grace received by Christ he saith I live in the faith of the Son of God, Gal. 2, 20 who loved me, and delivered himself for me. And is seconded by our Saviour to S. Gertrude, Blosius in moni●. ●. 1. saying, Behold thou seest how for thy love, I did once hang upon the Cross, naked, contemptible, disjointed in every member, and wounded in every part of my body; and yet to this very day my ha●t is so sweetly affected towards thee by love, that if it were convenient for thy good, and that thou couldst not otherwise get to heaven, I would for thee alone suffer all that which I suffered then for the whole world, O my God what am I in particular, that thou shouldest thus lovingly express thyself? Or what doth my particular import thee, that thou shouldst be so tender of me? O that I had the loves of all in particular to bestow upon thee who deservest all! Blessed is he that vnderstandeth what it is to love jesus, etc. II. That which our Saviour said to S. Bridget expresseth an other degree of latitude in this love; Th. Ke●. 1. 2. c. 7. for thus he is recorded to have spoken My love towards mankind is now as great, Blosius ibidem. and as incomprehensible, as it was at the time of my passion: And if it were convenient that I should die as many deaths as there be damned soule● in hell, I would most willingly, and with the greatest love that may be, deliver my body to be tormented, and would suffer the same death and passion again for each soul in particular which I endured for all, This infinite charity seemeth strange to men, who measure the perfections of God by their own imperfection: But the heavenly wisdom pronunced rightly of him? Thou lo● vest all the things which are, Sap. 10. 25. and hatest nothing of that which thou hast made, neither haste thou ordained, or made any thing hating it. In so much that the very damned souls are punished (though excessively) yet beneath the desert of sin▪ and however he be a rigorous judge, yet he desires that in the later day he might find nothing to be punished; for which end he gives us day to repent to the very last; and so many means to blot out sin, and the remaynders of it. III. To this end he reserved the blessed marks of his sacred wounds even in his glorified body, that we should ●●nd, as it were, so many gates laid open to his mercies and that these might be a never dying memorial of his pa●t and future love, both to us, to excite us, and to his heavenly Father, with our further words to plead for us: for though neither he, nor his heavenly father, do need incitements to love us; or remembrances, not being subject to forget, or to forgo their own loving natures, yet out of their superabundant goodness they would that these marks should be reserved, Gen. 9 15● more efficatious to assuage their anger against sin, then could the rain bow be against a second deluge. O Blessed wounds, laid wide open for my sake! it seems by you that the divine soul of my Saviour had more love for me then the earthen vessel of his body could contain: O that my soul were capable to receive the remainder! I did run in the way of thy commandments when thou didst dilate my hart, Ps. ●●. ●. 32● said they holy Prophet supply it with thy ardent affection; stretch it to all thy commands that as there was nothing which thou refusedst for the love of me, so there may be nothing at which I may shrink, which ought to be done, suffered for the love of thee. Amen. How we may imitate the universality of the love of God. I. PART. I. THe universality of the love of God may be imitated first, by loving and esteeming all that he loveth and esteemeth, and disesteeming and hating all that he disesteemeth and hateth: To which we must endeavour to attain by continual mortification▪ and inure ourselves not to affect things which deserve not our affection, that is, all earthly things so far as they have not connection with his service, using them merely as instruments to do him service, and otherwise wholly neglecting them, and making no account of them, nor giving them any place in our thoughts or affections: which is that to which the Apostle exhorteth us by his example, 2▪ Cor. ●● 10. always bearing about in our body the mortification of jesus, that the life also of jesus may be manifested in our bodys. How came it that some saints were so perfect and so contemplative? because they laboured to mortify themselves alltogeather from all terrene desires. Th. a Ke●. I. 1. c. 11. II. How large accordingly this measure of love towards God was in the Apostle himself, and in divers other Saints. is apparent in their lives, and writings; and in some of them we find it expressed not with ink, but with the spirit of the living God, 2. Cor. 3. not written in tables of stone, but in the tables carnal of their hart, and body▪ such as may say with the same Apostle, Gal. 6. 17. from hence forth l●t no man be troublesome to me, (that is let no man think he shall be able to take Christ from myhatt) for I bear the marks of our Lord jesus Christ in my body. In which kind S. Francis, founder of the Order of friars minors, might justly glory in our Lord: for having expressed his love towards God in that strict poverty, and perfect renuntiation of all things, to the end to give himself by prayer, and good works wholly to God; Our Saviour testified to the world that he was wholly his, printing the marks of his sacred passion in his hands, feet, and side, and as it were designing in his body that longitude, and latitude, and height, and depth of love, which was long before engraven in his soul o blessed Saint. etc. III. Blessed Mother Teresa of jesus, Rub 1. ●. c●● for her exceeding love towards him, had a favour not far inferior, when the saw, and felt another Seraphim, digging in her hat with a da●t of gold, to make way for the incomprehensible greatness of the love of God towards her, and to enlarge her hat that it might be more capable of love towards him. And S. Francis Xavier, late Apostle of lapan was also often seen and heard, when walking in the garden at home, or on his journeys abroad, he enlarged his garments with both his hands, to give scope to the love which burned in his breast; or by external cold to suppress from outward show the internal fire with which he was excessively inflamed, often repearing those words. It is enough, O Lord, it is enough. IV. These blessed Saints, and many more, had enough of that of which no body can ever have enough; because though in effect they never had so much, but that they desired more, and even then when they said they had ●nough, not content with what they had, they enlarged themselves to receive yet more; which is a pregnant sign that indeed they had very much. We that feel not these inflamed desires, because we never were throughly possessed by love, and none but such can ever feel them not being able to enlarge our hearts into such fervent affections, what can we do less, then by attentive ponderation of his love, and theirs, and humble endeavour, try whether by often striking the steel of our consideration upon our stony hearts, we may at last beate-out some one spark of of true love, which taking in the tinder of our affections, and blown with the most sweet breath of the heavenly spirit, may increase into a greater, and never quenched fire of love. Amen. How we may imitate the Universality of the love of God. II. PART. I. AN other means of imitating the Universality of the love of God is by extending it to the love of our Neighbour, in that measure as we see God doth to us, and his Saints have done in imitation of him. God out of his mere goodness, when we were not, gave us our being and all the good which we have; and though we deserve it not, continueth his goodness towards us, making his sun (which he hath at command) rise over good, Matt. 5● 45. and evil▪ and raining over just and injust; which kind of love he requires we should bear towards others; not considering what they deserve, but what is sitting for us to do, to the end to be like God in love towards them; and therefore also it is said, the second commandmen is like the first, Matt, 2●● 39 because it m●st have the conditio●s of the first, that is, as we love God with our whole ha●t, our whole soul, our whole understanding, and our whole strength, so must we employ all these wholly upon our Neighbours good; not loving him by halfs, or coldly, and remissely but with much heat of affection, solidly, constantly, courageously, nobly; not giving way to what ever opposeth it, and embracing largely whatever may be for his advanage, and prosecuting it with our whole strength and forces II. This university requireth also that we extend our love ●o all sorts of people, to the poor as well as to the rich, to the infirm as well as to the strong; and the more infirmities we discover in another, the more should we be inclined to assist him in imitation of our Saviour, Rom. 5. 30. who where iniquities did abound gave superabundance of his grace; and of S. Paul, who out of the largeness of his hart said to the Cotinthians (who gave him not the best satisfaction) our mouth is open to you, 2. Cor. 6. 11. O Corinthians (for your 〈◊〉 instruction) our hart is dilated: you are not streightened in ●● And again to the same Corinthians; 1. Cor. 9 19 when I was free from all, I made myself a servant of all, that I might gain the more: To the weak I became weak, that I might gain the weak; to all men I became all things, that I might save all. III. In conformity to this love, our good God hath not only set a part in his Church those of the Clergy▪ to attend to the help of all sorts of people by administration of the holy Sacraments, and of his diune word, but hath instituted all sorts of religions, both of men, and women, that those might be houses of refuge for all sorts of humours; and that at least by prayer and example others might be benefitted by the most retired: the obligation of which vocations is duly to be considered▪ and specially of those who out of an universality of spirit profess themselves to be ready to assist all nations, and confine themselves with in no bounds of countries, or persons, or pious employments, by which they may any way advance the sal●ation of their Neighbours, to the end that having once opened their mouth, jud. 11. 36. and hart to God in this universality, they do not afterwards relent, and our of pusillanimity, or self love, straighten the bounds which they have once promised should be none at all. IU. 2. Cor. 12. 15. O blessed Apostl▪ who couldst say, I most gladly will bestow, and will myself more over be bestowed for your souls though loving more, I am loved less. How well didst thou Follow the example given thee by thy Saviour who bestowed upon us all that which we have, and himself moreover, in ●o large and loving a manner, as to man is incomprehensible, and is so slenderly rewarded by us: 2. Cor. 11. 27. labour, and misery, and much watching, hunger, and 〈◊〉, and much fasting, cold, and nakedness, could not straighten thy love, not whatsoever danger of thy life; be a means to enlarge this spirit in the hearts of those who have dedicated themselves to the like employments. The height of the charity of our Lord. I. THe height of the charity of God, and of our Saviour is the supetexcellencie of his love: for love being two fold, one by which we love because we do 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 ●owards us could not have the imperfection which the first doth involve. Let us love God, because God hath first loved us saith the beloved disciple; 1 Io. ● 13. which, considering before we were we could not love, is of itself apparent; and considering to what end he loved us, to wit to communicate himself to us, first by saith, then by clear sight, and enjoyment of his glorious self, we may take a scantling according to our weak apprehension, or dull affection, of the excellency of his love towards us; seeing nothing can be more eycellent then to see, and enjoy God. All that we see or hear of in the world was created for our benefit, yet all that is nothing compared to one minute of time, what then to an eternity of enjoying God? O if thou hadst seen the eternal crowns of saints, with how much glory they now exult who were contemptible and not thought worthy to live. etc. Th. 2 Ke. l. 3. c. 47▪ n, 3. II. A second degree of excellency of the love of God is, that which the Apostle doth reflect on, and with reason doth dilate himself upon it, to wit, that not only when we were nothing, but when we were sinner's, when we were enemies, when we were weak, Rom. 5. ●● and infirm, full of ulcers and sores, he loved us, and was beneficial unto us; when we deserved his hatred, he did not only not execute it to the full upon us) as we miserable creatures are wont to do upon one another) but spared us, had compassion on us, relieved us. God commendeth his charity towards us, in that when we were yet sinner's Christ died for us: Ep. 3. 〈◊〉 This is charity which surpasseth all knowledge and all conceit of man; for as the same Apostle discourseth. A body can scarce be willing to di● when of necessity he must, Rom. 5. 7. 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 enemy, for one that taketh away his good name, and as much as is in him, his life, who is there that would think of offering himself to die? O my God, in this thou showest thyself to be God, that is, all goodness, and all love; give me grace to love thee at least for this thy love, and die, that I may not die by sin. III. Yet a third excellency is to be reflected on, which the same Apostle suggesteth, to wit, that God did not spare his own Son, but delivered him for us all. Rom. 8. 24. In the infinite treasure of his divine knowledge and goodness, there could not but appear● divers means to express his love, and exercise his mercy towards us, yet this offering itself as the most convenient in all respects, he did not spare it, though the most precious jewel of his heavenly Cabinet, the nearest and dearest treasure of his divine breast, but gave it for us; and who are we? You are bought with a great price, it is reason we should glorify, 1. Cor. 6. 20. and bear God, not in our minds only, but in our body also, in our hearts, in our tenderest affections, and let nothing have place, where nothing can be spared from him, who sparing not his own Son gave us all things with him, and in him more than all: what can the world give thee with our jesus? He that findeth jesus findeth a great transure. Th. a K. l. 2. c. 8. n. 2. How we are to imitate the superexcellency of the love of God. I. PART. I. TO love God to benefit him more them already enjoyeth, is impossible; we may notwithstanding comply with the excellency 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 friend to an other friend, that is superior to him: And we may dilate our thoughts, and affections of this nature congratulating him his Eternity, his Immensity, his Omnipotency, his Bounty, his perfection in all kinds, and professing ourselves to be heartily glad that he is so. This is the expression which the Seraphims do make who assist before the throne of God, Esaii; 6 2 covering their feet, as short in conceiving or affecting so great perfections, but yet stirring up one another to praises, such as they are able, repeating, Holy, Holy, Holy, is the Lord God of Hosts, full is heaven and earth of thy Majesty. 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 understanding what he is, and of loving him as he deserves: let us therefore say with the Wiseman, Glorifying him so much as you can, be will yet exceed▪ and wonderful is his magnificence, Blessing him, exalt him so much as you can, for he is greater than all praise. Exalting him put forth all your strength, Eccl▪ 43 32 be not wearied, for you shall not comprehend him▪ Many things are hidden greater than 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 us by it, though it be great, but because he deserves to be continually attended and served; which was the ground upon which our Saviour retired himself so often to Prayer, Luc: 6 12, and spent whole nights in it, and when he was but twelve years old, Luc▪ 2● 49. answered his Mother; did you not know that I must be about those things which are my Fathers? And it hath been the drift of those saints who have practised the retaining of the presence of God continually in their thoughts; doing whatever they do as in his sight, with affections to please him in what they can; that is, ever to do his will in all things; endeavouring to imitate our Saviour in that which he said; He that sent me is with me, and hath not left me alone, Io: 8 2● because the things that please him I do always; Sap: 8 1● say therefore which the wiseman. Entering into my house (that is into the Closet of my hart, and secretest retirement) I will rest with him, for in the conversation with him there is no bitterness, nor tediousness in living with him, but joy and gladness. Say with the Psalmist, one thing (above all others) have I asked Ps. 264 of our Lord, this will I again, and again seek after▪ that I may dwell in the house of our Lord all the dax●● of my life, Luc. 10. 40 that I may behold the pleasure, the delight, the sweetness, the beauty, of my God. Blessed sisters Martha, and Mari●, the one diligent in serving our Saviour, the other attentive to hear his words both happy in his loving presence; who can express the delight, and benefit which you reaped by so desireful a conversation? for if by conversing with men we come to know them, why should we not by conversing with God increase in his knowledge, and consequently in his love; for in him there is no danger of discovering imperfection, as too too often it happeneth in men. How we are to imitate the height of the love of God. II. PART. I. Our Saviour upon his parting with his disciples, before his passion gave them command to love one another, Io. 13. 34. and styled it, anew commandment, because their love was to have the excellencies of his love. I give you a new commandment, that you love one another, as I have loved you: We must therefore love our neighbour, before he love us (as hath been said) yea though it were impossible for him to love us; we must love him though he be ungrateful, unthankful, malicious towards us: we must love him though never so poor, and unable ever to requite our love; and this not in words only, or bare affection, but with real deeds and services, according to our ability, and ready for more than our ability seems able to reach unto▪ and as the Apostle adviseth, Rom. 12: 21 we must not be overcome by any evil turn, but overcome evil with good; heaping coals of charity upon his head, unquenchable by whatever misdesert. II. If we cast our eyes upon our Saviour we shall moreover see that he was so far from sparing himself in any thing for us, that he debarred his humane nature from that happiness which was from the first instant of his conception due unto it▪ to the end to suffer for our sakes: what is it then for us to bar ourselves of the contentments of this world for the service of our neighbour? S. Ignatius Founder of the Society of jesus left a precedent in this nature, above the ordinary strain: S. 〈◊〉 for discoursing of an offer which might be made of dying presently, and going directly to heaven to enjoy God for ever or of staying still in this world to do him more service in the way in which he was, he said, that of the two, he would choose to stay, though uncertain as he was of valuation, if he might be sure to do God any whit the more service, not doubting but God would have care he should not peri●h. Here certainly self love was not called to counsel, nor slothful pusillanimity; but perfect love, and a true value of that which God deserveth at our hands, had taken full possession of that virtuous and loving ha●t, causing him to prefert the service of God before whatever concerned himself, though never so important. III. The like doth happen in other saints, who are so wholly absorbed in the desire and endeavour of helping their neighbour for God, that they wholly forget themselves, and live and labour as if they had not bodies as other men, or as if the common infirmities did not work upon them; such was S. Francis Xavier who passed neither for heat, nor cold, nor fair nor foul weather, nor storms at sea, nor dangers at land, but all was sweet unto him, through the vehemency and sweetness of his love▪ in so much that he rather desired more and more to suffer, that he might be more conformable to his Saviour who had suffered for him. IU. O love which in my Saviour we●t more strong than death; Cant. 〈◊〉 place thyself as a sole, or mark upon my hart that beholding thee, I may never forget my duty to God, and to my neighbour for God: place thyself as a badge upon my arm, that all my works may carry a resemblance of his love. O that thou wert in me as strong as death, which overcometh all things, high and low, rich and poor, mighty and infirm, beautiful and hard favoured, noble and ignoble! O that thou wert as fast holding as the very gate of Hell, which keepeth its prisoners eternally captive: Happy were this eternal captivity for me: for though to those who measure all things by sense, and temporal contentment, it would seem hard indeed to be so toiled, as the saints of God have been, and a kind of Hell unto them; for those who know what it is to love and serve God, it is a sweet captivity, and the harder we are held by love, the easier we shall bear the burdens of this life; for even in this it is most true, that nothing is hard to him that loveth. The depth of the love of God. I. PART. I. THe depth of the love of God. appeareth first in that when he had choosen to save us by means of his eternal Son, being made man for our sake, and the life of that man might have been ordered several ways for our benefit, he choose the most abject way of living, and the most painful▪ and ignominious way of dying; to be born of poor parents, in an obscure cottage, persecuted from his cradle, and in the height of his preaching to be circumvented, condemned as blasphemer, whipped and scourged as a slave, crowned in scorn as an usurper, and crucified betwixt two thiefs as a notorious malefactor. This to the jews, 1. Cor. 1. 23. who expected their messias to be glorious in a worldly way, was a scandal, and by the Gentills, and worldly wise, to this day, is accounted folly. The sensual man, (saith the Apostle) perceiveth not the things which are of the spirit of God; 1. Cor. 2. ●●. for its foolishness to him, and be cannot understand, because it is spiritually to be examined. II. The depth of his love appeareth secondly, in the unsearcheablenes of it, in that having vouchsafed to be the scorn of men, and outcast of people for our sakes, and suffered death for us, 〈◊〉. 21. 7. and the death of the cross, he would notwithstanding that the final effect and fruit of all his pains (our eternal salvation) should depend upon our correspondence with his graces, and consequently that his infinite merit should be, in a manner, in great part lost, by our untowardnes, or at least hazarded; which as on the one side, to those who endeavour to make use of his love, it is a great incitement to love him the more, who for the fruit in a few would suffer, and taketh from all men all occasion of despair; so on the other side, by reason of our weakness, it doth necessitate us not to presume, 1. Pet. 1. 19 2 Pet. 〈◊〉 but to live in fear for the time of our seiourne, and to labour by good works to make sure our vocation, and Election. Which design of his we must everence, and lovingly submiting to his divine ordination, industriate ourselves to concur the more diligently with it, and with his love towards us in it. III. The depth of his love appeareth, in the extraordinary vocations of some, and graces extraordinary bestowed upon persons oftimes in which we cannot only not discover any merit, but rather much demerit, and desert of the contrary; of whom that saying of God, and of the Apostle comes to be verified, I will have mercy on whom I have mercy, Rom. 9 ●● and I will show mercy to whom I will show it. And with good reason; for he is Lord of his gifts, and free to give of them more or less to whom, and when he will: So that as we may admire, and must rejoice, and not envy when he doth bestow 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, Matth: ●● 15 as our Saviour himself once answered. IU. O my God give me grace so to consider this thy love, that I may increase in love towards thee; give me grace that by measuring this thy greatness, I may grow greater in thy favour, and by reaching to thy height wax higher in thy sight, and by diving into the bottomless depth of thy infinite charity sink deeper into thy love, that being wholly absorbed in it, I may ever find myself wholly drowned 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 higher model, then according to the image and similitude of God. 2. It was not possible to create him for a higher end, than the clear vision, and fruition of God. 3. It was not possible to give him a greater Gift, than God himself, and all creatures. 4. It was not possible to give him a higher, or more noble employment then to serve God, and in some sort to serve himself of God, to de●●●e in a manner himself and others. 5. It was not possile to give him a more perfect Guide in his pilgrimage, than our Saviour, and the holy Ghost. 6. It was not possible to feed him with more choice sustenance, than the body, and blood, and divinity of our blessed Saviour. 7. It was not possible to express a greater esteem of man then, by shedding his blood for him. 8. It was not possible to give him a greater motive to abhor sin, then that God died to abolish it. 9 It was not possible to give a greater ground never to despair, then by constituting himself his Advocate. 10. It was not possibble to enable sinful man to co●rrespond to these and other his benefits but by giving him the merits of Christ, dignified infinitely in his divine person, by which we satisfy to the full for our offences, and gain a proportion in our good works to the rewards promised. II. O infinite goodness! O immense charity! O love imcomparable! Where shall I find, either conceptions, or words, or strength to express the least part of my great obligation to thy love? ●hat hart can love thee enough? 〈◊〉 tongue praise thee? What forces serve thee, as thou deservest? Help me ye blessed Angels, and saints of heaven: Assiste me all ye orea●utes of my loving God: O that I had so many tongues to praise him, so many hearts to love him! I know not what to say, but with hart confounded, and blushing countenance, to offer my love and service, such as it is, conjoined with his, because he is so pleased, and beg of him that he will please himself with it and with his own merits (for otherwise whatever I can offer is nothing) and that all creatures in whom he is most pleased, will incessantly praise him, and glorify him. Amen. The coming of the holy Ghost upon the Apostles in fiery tongues. I. PART. I. Our Saviour upon his Ascension had willed the Apostles to remain in Jerusalem, Cum complerentur dies Pentecostes. Act: 2 till they should be endued with power from above, which they observed carefully, persevering together in prayer, with our blessed Lady and others; when behold the tenth day ●arely in the morning there was suddenly heard a sound from heaven, as of a mighty wind, and it filled the whole house, where they were sitting: and there appe●●ed to them parted tongues, as it were of ●ire, and it sat upon every one of them, and they were all filled with the holy Ghost, and began to speak with divers tongues, as the holy Ghost gave them to speak. Prayer, and obedience, and agreement together, were dispositions now▪ as well as afterwards effects of the holy Ghost. He came suddenly upon them, to teach us perseverance in our devout employments; for we know not at what hour our Lord will come; Match: ●4 42 in prayer, or reading, or charitable action; the wind was a token of dispersing the Clouds of ignorance, and deceit, to which we are subject with out the assistance of the holy Ghost▪ and no wonder that is was a strong wind, considering how close the fallacies of the world do stick unto us, and how they are apt to possess themselves of every corner of our house. that is of soul and body. The parted tongues as of fire signified the spiritual flame, and fervour infused into their hearts, and was then to manifest itself by their tongues, publicly and privately to be employed in the praises of our Saviour, and of his law, according as the holy Ghost gave to every one. Beg of him every one of these his gifts and dispose thyself to receive them. II. Consider that though the wind and fiery 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 unto them and us, working these effects. And as in the Incarnation of our Saviour the holy Ghost in person overshaddowed our blessed Lady, Luc. 1. 3●. so here he descended upon 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 goodness of God, who would employ his own person in our service, however in a different way from that of our Saviour. Veni Sancte Spiritus etc. III. Reflect upon the particular attributes of the holy Ghost, that he is a comforter, the spirit of truth, the light of our hearts, 10. 16. 13. spiritual unction, and doth not speak of himself, but what he hath heard; and enlarge thyself in affections towards him, comformable to his properties, that thou mayest be partaker of his gifts, and honoured with his sacred presence. Vene creator Spiritus etc. The coming of the holy Ghost. II. PART. I. Erant autem in Jerusalem habitantes. ANd there were dwelling in Jerusalem Iewes, devout men, of every nation that is under heaven; and when this voice was heard a multitude assembled, and was astonished, because every one heard them speak in his own tongue, And they were all amazed, saying, what meaneth this? Others deriding said, these men are full of new wine, The impulsions of the holy Ghost are several; some times more gentle, some times more strong: Here it concerned the whole future Church of Christ, and the taking away the false aspersion laid upon him by the jews in his death upon the cross, and the giving a happy rise to the Gospel; therefore it imported that a multitude should be assembled to receive the gladsome tidings, and to receive it in this extraordinary way, with admiration, and astonishment, which should make them attentive, and dispose them to embrace the truth; and yet we see a means so forcible did not work in all the like effect: by which we are admonished to have an eye over ourselves both to dispose ourselves towards the receiving of God's graces, and not to be forward to construe to the worst that which we do not fully understand, or is not to our humour and to reverence things which are above our capacity. II. But Peter standing with the eleven, lifted up his voice and spoke to them; these are not drunk, as you suppose, seeing it is the third hour of the day: But this is that which was spoken by the prophet joel: joel 2, 2● It shall be in the last days, of my spirit I will pour out upon all flesh and every one who calleth upon the name of our Lord shall be saved. Two prerogatives of the law of grace are signified unto us; first that it is not confined to one nation, as in the law of Moses were the promises of the Messias, but to all nations of the world the benefit of salvation by Christ is proclaimed, and whoever calleth upon his name with lively saith, working by charity, shall be saved. Secondly that the graces of the law of Christ are not scarce, but abundant, and plentifully poured forth upon all sorts of people, to enable every one to correspond with his calling in whatever state he liveth. Be grateful to God for these benefits, and apply thyself diligently to make use of them. III. And hearing these things they were sorry at hart, and said to Peter and to the rest of the Apostles, what shall we do? And Peter said to them, do penance, and be every one of you baptised in the name of jesus Christ, for remission of your sins, and ye shall receive the gift of the holy Ghost; and there were baptised that day about three thousand. We have reason to congratulate the Apostles these first fruits and to be thankful to our Saviour, and his blessed spiri●, that they have been propagated to our days, with so much increase; and to observe the means by which the benefit of Christ his sufferings are to be applied to us, to wit by use of th● Sacraments after baptism, and by daily examen of what we are further to do towards the fullfilling of his commandments, and how we comply with them; for so it is further said of the new converted. They were persevering in the doctrine of the Apostles, Act. 241 and in the communication of breaking of bread, and prayers. Fruits of the holy Ghost in the first Christians. I. Erant perseverantes in doctrina Apostolorum. THey were persevering in the doctrine of the Apostles: Where we may observe the respect which they bore to their teachers, the submission of their understanding to the mysteries of ●ayth above the reach of humane wit, their constancy and peace of mind in the directions which they had received, to all which they were encouraged by the miracles daily wrought by the Apostles; Act: 2 43 and by the same we have reason to this day to be confirmed in that which we believe as received from them. II. They continued also in the communication of breaking of bread and in prayer. It is a special fruit of the holy Ghost, and a sign of his presence, to have a pious affection and inclination to prayer, and to the devout use of the Sacraments, and a due esteem of them: for if no man can say, ● Cor: 113 Lord jesus, but by the grace of the holy Ghost, as the Apostle testifieth, much less can we continue calling devoutly upon him, but by his special assistance, observing constantly our appointed hours, and times for it; and so much the more because it conduceth much to the worthy receiving of our Saviour in the blessed Sacrament, and to the due interaynement of him after we have received: besides the performance of that which our Saviour taught, Luc: 18 ● it behoveth alway to pray and not to faint in it. III. A third fruit was a great contempt of humane things, and of worldly wealth, together with great confidence in God towards their relief; and resolution to suffer for his sake who had suffered so much for us; for it is said of them that all that believed were together, and had all things common, their possessions and substance they sold, and divided them to all according as every one had need: Not that every one was bound to do so, for S. Peter said to Ananias (who had made a show to quit all, and fraudulently deayned part of his goods) remaining did it not remain to thee, Act: 5 4 and being sold was it not in thy power? thou hast not lied to men, but to God. But the perfection of the doctrine of Christ tending to this heigh contempt of all things, the better to serve him, very many did embrace that course; in so much that it was apparently the fruit of the holy Ghost, and the primitive spirit so to do. IV. A fourth fruit was ●nitie, and peace, and agreement among themselves; Act: 2 46 they were daily continuing with one accord in the Temple, and breaking bread from house to house, they took their meat with joy, and simplicity of hart, Praising God, and having grace with all the people; and our Lord increased them that should be saved daily together. So that in their spiritual, and temporal actions there was no disagreement, but peace, and joy, with out deceit; and their conversation was much to the glory of God, and to their own benefit, and the benefit also of others, who by the good example which they gave were invited, and encouraged to follow the like course, and to embrace the faith of Christ, wherein otherwise there were points enough, both for belief and practice, which might have averted them. Praise God for all, and have confidence in him. etc. The Mystery Of the Mystery of the most Blessed Trinity. I. A Principal effect of the coming of our Saviour into this world was the declaration of the Mystery of the most Blessed Trinity, hidden even from the jews though the chosen people of God, and not mentioned but in very dark, and hidden resemblances. But our Saviour did openly proclaim it, specially after his resurrection, Matth. 28 19 commanding his Apostles to baptise all nations, in the name of the Father, and of the Son, and of the Holy Ghost, as three persons equal in all things, and one in name, that is, in power, authority, and essence: wherein we have cause to admire, and adore the force of the light of the holy Gospel, by which our Saviour intending to abolish the belief, and worship of many Gods (brought in by the craft of the devil working upon men's corrupt affections and desires) established the belief of one true God, yet so that they should believe in that one essence three persons, equal to one another, though under Appellations which, according to our mean expression, might signify inequality; it being impossible for us to conceive the divinity clearly as it is. ●ayth therefore must supply that which reason cannot comprehend, and with reverence submit to what our understanding cannot reach. Adoring equally in three and one, the Omnipotency, Eternity, infinite knowledge, and goodness, and all Perfection, the Immensity, the immutability, the Beauty, the sanctity of God, containing all, and more than we can imagine by the help or comparison of all creatures, and all most perfectly, and with out multiplicity in one. II. Adore the Father, as the incomprehensible source of the divinity with out beginning, and of all things created in time, when he thought fit to give them a beginning. Adore the Son, who being equal to the Father, vouchsafed for our sakes to take upon him our humane nature, to instruct us by word, and example, and by his sacred blood shed upon the cross to wash away our sins and open us away to the eternal enjoying of God by perseverance in his commandments. Adore the Holy Ghost, as the mutual, and reciprocal love of the Father, and Son, the Author of our love towards God, the cause of our adoption by his grace infused, and by himself, inhabiting in our souls; 10. 16. 13. the spirit of truth, which leadeth us into all truth, and by his heavenly lights disperseth the clouds of darkness, and facilitates our way to heaven by his heavenly unction. III. Adore all three in one; one in nature, one by consent, one in operation. Beg of him that we may be one with him, by submission to him, and to his blessed will; one by constant faith; one by never decaying love; one by operation; esteeming ourselves in all our wo●ks as instruments of his divine p●wre, and goodness, and so disposing ourselves in thought, and action that we may not differ from him in the least, which he of his goodness grant▪ Amen. The obligation which we haveto love God. I. PART. I. SO soon as Moses had declared to the people of israel that God was one, he instantly infers the commandment of loving him. Deut. 6. 4. Hear Israel our Lord God is one Lord. Thou shalt love thy Lord God wi●h thy whole hart etc. And our Saviour in his answer to the lawyer tells us, it is the greatest, and the first commandment▪ and with reason ought we to think so, Matth. 2● 38. and accordingly apply ourselves to love him. For as we were worse than beasts, if we did not love those who are beneficial to us, much more if welove not God, from whom we have absolutely all that we have. The law therefore of nature doth impose this upon us so soon as we come into the world; upon which account S. Thomas, and other divinc● do hold it a great offence, if so soon as we come to the use of reason in our Childhood, we do not turn outparts to God, with loving acknowledgement that he is ou● creator, and Lord. And the holy Text insinuates as much, presently after the commandment saying. And these words which I command thee this day shall be in thy hart, Deut: 6 6 and ●ho● shalt 〈◊〉 them thy Children, to wit, that they may know their duty in time. II. It is also the first commandment, in dignity, and excellency; for it hath the highest object that can be, to wit, God; and the noblest way of service, to wit, for love, not for fear of punishment, o● hope of reward; but riseth upon consideration of his great excellency With in himself, and great goodness towards us. And besides, it gives us the greatest excellency that we can attain unto in this world, and prepareth far 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 ●ono●rable in the ●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. I●I. It was like wise first in the intention of the lawgivers▪ all other commands and directions, and indeed all the works and wonders of God, which he hath shown us, tending finally and properly to this that in thought word, and deed we should express our love to him, for how could any thing subsist, Sap▪ TWO 26 if it had not been thy will? or been preserved, if not called by thee? Thou sparest all, because they are thine, ●o Lord, who lovest souls. As he therefore did, and doth all things out of love, so is it expected from us that all should proceed from love; and further more as in the natural love of one an other, we must not only not show aversion from the thing which our srend doth (not sinfully) love, but even observe his ways of proceeding; much more ought we to love that which God loves, and commands, because we love him, and he loves us; for which reason the Apostle saith. The fullness of the law is love, ●om: 13 10 even of our neighbour, because we love him for God. IV. It is the greatest command, because most necessary of all other precepts, as with out which no other i● thoroughly available, or ●●●ly commendable: Fo● the fear of God is but an introduction to love, and some way or other must be perfected into some degree of love, else it will fall of the effect we desire; and how many things doth the Apostle reckon which are nothing with our Charity? 1 Cor: 13 If I have the tongues of Angels, if Prophecy, if Faith if knowledge, if I give my goods to the poor, if my body to the fire, and have not Charity, it availeth me nothing. On the other side, it doth set an inestimable price upon 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, 1 Cor: ●● 8 and most lasting effects. Charite never faileth; Faith instructs; hope raiseth our mind to heavenly things: Charity unites us to God, and makes us one spirit with him, Cor: 6 17 And as in nature, so in grace, love breaks through all difficulties; and accordingly we may see the efficacy of it in the Apostles, and Apostolical men, in the Martyrs, and Confessors, E●emites, and Virgins, by things done and suffered beyond all compass of other consideration then of love. Our Obligation to love God. II. PART. I. WE may love those things which we have nor seen with our eyes, we cannot love that which do not some way know: we know God by Faith, by discourse, or contemplation, and by fruition, or enjoying him. The readyest and easiest way is by Faith, as we may discover by the difficulty which the greatest wits of the world anciently had with out Faith to know there was a God, one, eternal, Omnipotent, all seeing, all disposing. Therefore we must both thank God for the light of Faith, and often exercise acts thereof submitting all contrary suggestions unto it. This kind of knowledge was delivered first from hand to hand by our forefathers to their Children successively; then renewed in the old law by God appearing pearing to Moses, and the children of Israël; lastly by the son of God himself our Saviour, coming into this world●● confirming by signs and miracles both the being of one God, and that himself was sent to establish his law in the hearts of men, and to unfold and perfect all that which formerly was delivered, and practised in figure of what was to come. The record whereof is holy Scripture, and Tradition; both which concurring are a proof so invincible that under heaven there is not any more forcible. II. We may confirm 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 whereby it begins, and yet in all absolutely it cannot be so, and consequently there must be a first cause, caused by nothing else, and that is God, Then the order, and government of the world, and seasons of the year shows there is some great thing that governeth it; as order among men cannot be without a director; 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 own weakness to decipher them, we shall come to understand more of him: for if we know almost nothing of these inferior 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 infinite. III. Perfect enjoying of God is not the state of this life, neither can any creature even in any life come unto it, but by the special grace of God, vouchsafing to communicate himself; yet in some measure, through his grace●● we may even in this life enjoy him, and so increase also in his knowledge, by believing him to be, as he is, always present with us, 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 joying in it: for as by continual conversation with men we come to know them, so God is also known by looking upon him; and because all that is in him, or proceeds from him, is good, there cannot but be infinite cause of loving him, with out any cause at all of distaste; which can hardly ever be among men. Eccl. 43. ●1. Blessing him therefore; exalt him so much as you can, for he is greater than all praise, 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, Creator. 3. Conserver, 4. Prince over all the kings of the earth, 5. Redeemer, 6. Sanctifier, 7. Judge, 8. Rewarder. And even those qualities which naturally are awful, 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 great a Prince he ha●h particular care of us all, Sap. 12. 13. and doth nothing injustly. III. How many ways is he thine? As Creator, and Conserver, and Prince he gives himself in all creatures which are all for our use, and in them, and with them he is continually serving us. As Redeemer, and Sanctifier, he gives us again himself, and as the Apostle argues, He that spared not his own Son, Rom. 8. 32▪ but delivered him for us all, how hath he not also given us all with him? Finally as Rewarder, he gives himself eternally, and in so complete a manner, that nothing can be mote desired. III. What is there in the world among the things which either we accou●t, or desire to be ours, which are more ours, or more to be desired, than God▪ Honour, Pleasure, Wealth, Quiet, Power, Friends, in the world are all short, superficial, transitory; short, because they satisfy but part of our desire; superficial, because they are ●ore outward, then inward 〈◊〉 our mind; transitory, because soon lost, and oftimes so soon as we think we have them; All things which are desired cannot come in comparison, Prov. 3 15 saith the Wiseman: If all things fall short, certainly 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 again, if honour be to be desired, the greater honour is more to be desired, and so of wealth, and pleasure; which greatness nothing under God can claim. IV. As therefore by natural obligation, be thou also by thy own choice wholly his; acknowledging thy subjection to him, and doing him due homage, by observing all his commands, and following his counsels, and flying all things which may breed a distance. Let thy tongue attend upon his praises, thy ears harked unto his inspirations; thy eyes behold his wondrous works, thy feet be ready to go upon his errands, thy hands to labour in his affairs, and thy hart be wholly his. etc. Our Obligation to love God. IV. PART. I. THou shalt love thy Lord, thy God, with thy whole hart; S. August: when he saith 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 heat and affection; not coldly, and remissly. Thirdly with thy whole hart; that is solidly, constantly, undantedly; not giving way to whatever opposeth, and bearing whatever crosseth, and going through whatever concerneth the divine love. Fourthly, with thy whole hart, that is, with a noble, and large hart, embracing whatever may be for the advantage or will, and pleasure of God. II. Thou shalt love God with thy whole soul●. Desire conjunction with him, as the soul doth with the body, and be as loath to be separated: labour for dispositions fitting this conjunction: Have feeling of no thing, but what is for him, or against him: be ever moving towards him, both thyself, and others also. Without the soul what is the body. Worse is the soul without God: have a horror from this separation, both for itself and for the difficulty of returning: to return to life is a great miracle, so is this. III. Love him with thy whole mind, and strength, that is, employ the whole force of thy mind, and body to love him; let nothing occur to thy mind, out of which thou dost not draw some occasion to love him: Be wholly transformed into love, such as our Saviour expressed, when that saying of the Prophet was verified in him, the zeal of thy house hath consumed me; making no reckoning of temporals in comparison of the love of God. l0: 217. Aspirations tending to the increase in the love of God in our souls. The first Paragraphe. O My God, my love; Blessed be thy infinite goodness and Charity, Sorrow for former offences and omissions▪ by whose only gift it cometh that I may term thee my love; O love eternal! O that my love had been towards thee continual, as I find, and feel thine to have been ever permanent towards me. II. O love, to whom it is never too late to come, though in regard of thy all-deserving love, all delay is long, all coming is late, because coming is a sign that there I was not before, whether I now only come. III. Alas where was I? That now only I may say I come? I know not where I was; it is a shame for me to say, it is a grief for me to think where I was. This certainly I know, and must confess to all, that I was not with thee in that measure of love, which thou ever deservedst of me. O measure without measure! why do I so measure my affections as not to give them to the● without any measure? IV. I say I come, and I think it is pleasing unto thee; a●d so it is; for thou art easily pleased, and pleased with a little; But in reason I should not still say I comes because so long as I come, there is some distance betwixt thee and me; which distance yet if it were only so, that thy Creature cannot be even with thee. My God, and Creator in love, as I cannot be even with thee in nature▪ and Essence, I could be well content; because nothing ought to content me more, than thy infinite perfection in all things to which no Creature can arrive. But as long as I say I come, there is some thing else betwixt thee and me, and not only thy sole infinite goodness which causeth this distance. V. And this grieveth me again, and to think that there should be any thing betwixt thee and me, or that there should be any creature so bold, as to take part of my love from thee; or rather; I so foolish as to give it from thee towards whom it is apparent injustice, not to give full abundant measure, which cannot be without giving entirely all. VI Come therefore without measure to me, and supply, I beseech thee, with thy infinite love the many defects which thou findest in mine. Come, who art never absent, neither from those who absent themselves too too often from thee; Apoc. 3: 20. but standest at the door, and knocest expecting when we will open again unto thee: Behold, dear God, now my hart is wholly thine; take it, possess it, use it, fashion it as thou pleasest that it may still be more capable, still more perfect in thy love. Amen. The second Paragraphe. I. ABove all things give me grace to be ever present with thee, The presence of God. who art never absent from me: Ever in thee, as thou art in me: Present with thee by walking in thy sight, who ever seest all things, and to whom nothing is hidden, that I can think, say, or do, in the very secretest corner of my hart, every twinkling of my eyes thou markest, every glancing of my thoughts thou judgest; Give me grace to mark them, and to judge them myself, that I may always, as I ought, adjuge them to thee, and direct them for thee, to whom only they are wholly due, and to no other but for thee. II. In the light of the sun who is n●t ashamed to offend: if men look, much 〈◊〉: what if a Master, a judge, a king, from whom reward, or punishment is certainly to be expected? What if my love? Shall I before his face reproachfully turn myself from him, and embrace in his sight whom he doth disdain? O eyes of pity, pardon that which is past! forgiveme, my love, my many offences committed in thy sight: and let this thought of thy alseeing eye ever fixed upon me, be a stay to my thoughts, a temper to my actions. that nothing may pass unbeseeming thy presence. III. Behold, o my soul, that God doth behold thee. O dreadful! o loving sight! o that I had always lovingly feared thee, and respectfully loved thee, my God, that thy eyes might have beheld with content thy work unde filled; but now give me grace at least to bathe myself with tears, and bitterly to bewail my many losses, that so I may appear before thee with less shame, and remain more constant in thy service, through the memory of my fins, which in all reason I ought to endeavour to counterpoise with ten thousand times more love, and more attendance upon thee. The third Paragraphe. I. Grant me that I be ever in thee, with a right intention, Right intention. and with pure Affection, doing all things for thee, and loving nothing in all that is, but thee alone, who art the life, the love, the All of all things. II. I know there is no Creature that can in reason ask any thing of me but for thee, but it will happen some times (as there are many of them many times unreasonable) they will demand unreasonably▪ I myself too too often shall be inclined unreasonably: Grant me that I give them but that which is reason: And what can be reason which is not for thee? Nothing. Grant me that I give them nothing but for thee; no thought, no word, no work, no Affection, but distaste of all things where I find not thee. III. The whole world is a book, the fairest, the learnedost, the greatest that ever was made, ● very creature is a letter, Every Accident a line, Every motion a sentence, Every disposition a lesson, the whole a most eloqvent Oration, a most ample Treatise, full of all Rhetorical persuasions; pregnant in teaching, forcible in moving, pleasant in delighting, sounding out thy divine praises, speaking thy wonders, inviting to thy service, withdrawing from thy offence, inflaming in thy love. O that my understanding were so instructed, my will so inclined, as to apply themselves with profit to read of these lines, to learn by these lessons. There is nothing but may be used; nothing but is ordained for my benefit. IV. Woe to me, my God, that have so long played the Truant, going daily to thy School with this thy book about me, and have not yet learned to read scarce one little letter of it. O my dearest God, my loving Master, teach me to begin now at least this new Christ-Crosserew, this Alphabet of perfection. Grant me grace to profit by the occasions which thou showest me. Amen. The fourth Paragraphe. I. IT is a deceit too too frequent inveigling such as have wavering minds, We may benefit ourselves by all occurrences: not settled in thee, no● resigned to thy will, never content with the state they are in, still lamenting the miserable case, in which they find themselves, their occasions of trouble, their inward griefs, or outward aggreevances, their many distractions, and hindrances of thy service; but seldom they think of thy All disposing providence which ordained even those troubles for the increase of their merit. II. O dear God, how often under colour of thy better service, of more quiet and more continual attendance to thy will, have I sought my own will, and fled the occasions of patience and mortification, lost diver● acts of Heroical Humility, and more perfect charity? I thought I had been hindered by this or that, and even those hindrances thou didst ordain, that wrestling with them, I might have the more glorious victory▪ and the more tesplendent crown. It was myself alone that hindered myself of making use of that which thou lovingly; and graciously didst present unto me▪ by my repining thoughts, and easeful desires, the sole causes of my daily losses. III. Away slothful excuses, and deceitful delays: Not when this trouble is past, or that other commodities presenteth itself, than I will attend to virtue, and wholly give myself to the service of my God▪ but now, even now▪ in this trouble, and distraction whatsoever it be, in this grief and sorrow, in this company and concurrence of persons, and actions, will I make my best profit, and find out means to serve thee with perfection my God; for to this end thou hast ordained them: Give me therefore grace, o Lord, to be ever entirely resigned to thy will, receiving all things from thy blessed hand, and beholding in all things, not so much the things themselves, as thy All-disposing Providence, which in them doth present me such occasions of virtue as are best for me, though often times they be not best pleasing unto me: In virtue, as well as in other things, I may seek myself, and foolishly please myself in my own inventions▪ but the way which thou layest before me must ever be my best rule, and surest direction. Grant that I may direct myself by it, and ever practise such virtues as are proper to the occasions which daily happen. The fifth Paragraphe. I. A morning oblation▪ Psal, 6● O God, my God, (let me say so with thy Prophet) o thee I watch from the morning light, my soul hath thirsted to thee, my flesh to thee very many ways. Thou beholdest daily my poor estate, my mind weak in thy service, my body yet more feeble; yet both desirous of thee, both dedicated to thy pleasure. To thee I make offer of them both, beseeching thee to enrich them with thy graces, to ennoble them with thy favours, to a●●ist them with thy forces; establishing my memory i● good thoughts, replenishing my understanding with holy discourses▪ inflaming my will with divine affections, se●ling my imagination upon good objects; my eyes, my ears, and other senses, disposing them to profitable impressions, and making my whole carriage such as thy fol● goodness may be infinitely glorified. Amen. II. O that all the enemy's snares, and gilded ●ookes might be unto me as so many baits, to draw me to thee! It is possible; because nothing is impossible to thee, in whom I conside that nothing will be impossible to me, not even that whatsoever it be in which thou seest me most infirm, for thou art my light, and my salvation, whom shall I fear? Thou the Protecour of my life, of whom shall I be afraid? while the harmful approach upon me, to eat my flesh (to devour my soul) my enemies that trouble me themselves are weakened, and are fallen. 〈…〉 (of temptations) stand together against me, my hart 〈◊〉 not fear; if battle (of affliction) rise upon me, in thee I will hope: for one thing I have asked of our Lord, this I will seek for, that I may dwell in the house of our Lord all the days of my life, that I may see the pleasantness of my Lord, and visit his temple. The rest I esteem not, but I hope to see the good things, the great wonders, and favours of thee, my God, ev●cin this land of the dead, because thou art my helper. The sixth Paragraphe. I. Prayer and meditation. Sap. 8 THy conversation hath no bitterness. thy company hath no tediousness but all joy and gladness. Who would not desire to be with thee, all the days of his life? all the hours of the day? But who is there that is so happy? or rather who is there that can find this happiness as it is? for certainly thou art ever with us all the days, all the hours, all the minutes of our life. But who is there so happy as to find himself well with thee one hour in the day? O that one hour at least were duly and wholly spent in speaking with thee! O happy hour! II. One hour with a worldly Prince, daily in his chamber of presence, to negotiate our business, to propose our necessity, to beg his protection, to present our petitions, to receive his grants, what a benefit would it worthily be esteemed? One hour at table for our corporal sustenance is not willingly omitted, for whatsoever business; it helpeth rather than hindereth dispatch. And who would be either so discourteous towards thee, or so cruel towards himself, as to neglect such a favour, of sitting one hour at thy blessed table, to take such heavenly repast as thou afordest to thy servants, in prayer and contemplation? Who that is wise will overslip the commodity of having so ample, and so favourable audience, of so noble and so liberal a king? III. True it is, that in all places, and at all times, thy eyes are upon me, thy ears are open unto me; if I cry unto thee, thou wilt willingly hear me, who standest thyself, and criest always aloud to my soul; and therefore no hour in the day ought to pass, in which I must not turn my hart to thee, to give, and to receive (though always in giving I do receive, because my very giving is abundantly to receive from thee; yet foolish, and ungrateful were ●, if because of this lesser means of benefiting myself, I should forgo thy greater favour, and such a favour with out which this other is commonly either cold▪ or not frequent. Flames and sparks do not rise bu● from a greater fire, or if they chance with out such fire to rise, their continuance is but short, and they are but of little force. IU. O my God, my love; when I think of the multitude of waters and forcible streams of several distractions, which are wont to be heaped all the day upon this little burning flash, the little fire of fervour▪ which I may raise, what can I do, but turn myself to thee, and with what courage and strength I can, not of mine own, but of thine, offer myself unto thee, and cast myself into thy arms and say: Here, take me, I am thine, use me as thou wilt, I will not from thee: put me to what thou wilt, so thou always keep me thine; for thine I will be wha● soever come of me. The seaventh Paragraphe. I. THou tenderest us all as thy decrest Children, created to thy Image, Conversation▪ redeemed with thy blood, exalted to be thy friend's, fellow heirs, and spouses; give 〈◊〉 grace so to behave myself, so to deal with others, as always I may have this in mind; if thou grant me this, I shall never have the face to be careless of myself, or disdainful of others, but shall bear due respect and love towards all, desirous to do for them, all that I may for the love of thee. II. It is true, there be many things, which may easily make me enter into misconceite of others, and grow into neglect, and by little and little into contempt of thy servants, if I take not heed, (as their imperfections of mind and body) but I know it is my part (and I hope thou wilt give me grace to remember it) to weigh most of all mine own many miseries both of body and soul; many which show themselves without, and many more which lie hidden within me (which thou only knowest) and therefore to humble myself in the sight of all: And in them, to consider the many gifts of nature and grace which thou hast either bestowed upon them, or peradventure laid up in store for them; and perchance in heaven I shall be glad to sit at their feet. III. O that this, and such like considerations could befixed in my mind! how affable meek, how serviceable should I be to all? It is thy only lesson in a manner, or most properly thine, when, that which thou hadst showed by thy example, coming down from heaven to live among us in that manner, as thou livedst, thou declarest in words, saying, learn of me, because I am meek, and humble of hart. IV. It is beside the way to gain others to thee, Matth. 11. ●9. in whatsoever state they be; it breedeth in them confidence, and freedom, and openes of mind, which is the only true way that bringeth a soul to thee: where as rudeness, sadness, untimely jests, or unconsiderate gestures, rising of passion in one kind or other, be the breeders of distaste, and the overthrow of all; much more to contend, or to wrangle with those with whom we deal. Rather I must yield, not only to betters, or to my equals, but even in many things to my inferiors, and follow their opinion against my own, when otherwise there is no special inconvenience. The eight Paragraphe. I. O My God; infinite is the Circumspection, Circumspection. which I see I must have to live in this world, to give satisfaction to all, and above all to thee. I see, I must be careful of not showing any particular, or otherwise inordinate affection to any, or disaffection from any, though there should seem just cause: ● must be patient in bearing, where I perchance may have received the wrong: patient in hearing whatsoever complaints of myself or others, if it be committed to my charge to have any little care of others: Never making show of much haste or of great business; much less of unwillingness to give free access to any, though the parties seem importune, prolix, passionate unapt to receive satisfaction, impertinent, though tempted against myself: but with all mildness entertaining them, when they shall require it, and if business will not permit, appointing them with all quiet some other certain hour. II. I must not, my God, be easy of belief, but esteem it, as it is, the ruin of the household whersoever shall live the disunion of those with whom I shall deal: It is the bane of charity to give facile hearing, and easy credit to that which is first related. I know that many things are said, otherwise than they are, even by virtuous and holy persons, not feignedly, falsely, or always with offence of God, but good men, being men as others be, they may be also in these things deceived: Wherefore one ear must be kept for the contrary part, and my mind rather incline to excuse, then to condemn, to defend rather than to oppress; to all meekness and lenity, rather than to rigour and austerity, as much as the order of true charity will permit. III. Moreover I know thou wouldst have me to have a special care of the credit and good opinion of all, not only in my own mind to think well of them, and not easily settle my judgement, though upon somewhat apparent defects: But also with all others, concealing their defects, whersoever it may be done; and when any seek to amend their faults (be they never so great) receiving them and esteeming them, as if never any thing had happened amiss: for so thou of thy infinite goodness dealest with us, forgetting our offences, where thou findest repentance and rewarding us in all things far above our deserts. The ninth Paragraphe. I. Patience. O Patience! O longanimity! O perseverance! O evenes of mind, and external carriage! O courage and magnanimity! O indifference! O confidence! O feeling of thy providence! O my God, where shall I find all this, but in thee, my God, my love; whose nature is goodness, whose works is mercy? If we see a poor creature, we are moved with pity; we give what we can to relieve his necessity. Thou seest my wants; I need not say thou art rich in all this, and much more; I need not say, thou art good, and infinitely good, or that thou art mighty, and infinite I mighty; conceive it would be enough that thou seest my thoughts, in which are both ever represented thy riches and my poverty; I say no more, I trust in thy goodness that thou wilt assist me; I am assured in t●y love that thou wilt help me; more certain I am that thou wilt help thyself, and dispose all things so as they may be best for thy glory, which when thou dost, thou satisfiest me, who am the slave of thy honour, born to nothing else, but to attend thy ever blessed will and pleasure. II. I must confess I would oftimes be shut of those distractions, me thinks in humility I ought to desire it, because I am not so much as worthy of the name, of thy unprofitable servant. Me thinks charity towards them, whom thou lovest, and among whom I live requireth no less, but seeing thou ordaynest so, I have no cause to complain or to shrink. The greatest humility is to be subject to thee; the greatest charity is to conform myself to thy holy disposal; I yield myself therefore wholly and freely to thee, for I will be no more mine own but thine. III. But this in love and sincerity I must make bold to tell thee, that the lesser my ability is, or my virtue, thine must be the greater care; for I account myself to be but thy instrument: in what soever good work; thou art the director, thou art the workman, I am as it were the Plain, or chisill in thy All-skisfull hand. If therefore I be blunt or crooked, the more is thy pain, the more is thy care; I in so good a hand, cannot but do well; only give me grace not to shrink out of thy hand, but to remain as thou hast made me; for the very remaining will better me; the very benefit of thy using me in thy service, will give me new fervour, and set a sharper edge on my decayed desires IV. To thee a great deal more than to me it appertaineth that thy business be well done. Watch therefore, and be careful, and use me as thou pleasest. I know thou dost not use me because thou needest me, but only of thy infinite goodness, for thy glory and my good; as therefore thou art careful of thy glory, and desirous of my good, so careful art thou and so desirous of my faithful discharge. The tenth Paragraphe. I. What more to say I know not, not because there is not infinitely more to be said of thy infinite goodness, Resignatio. and of my wants, but because I know not where well to begin, or when I should end if I should enter any further. I feel besides that all finally must be resolved in this, that thou must help me; thou must instruct me; thou must guide me, thou must strengthen me, thou must be All in all, and I suffer myself in thy hand to be dealt with as thou pleasest. I see not what I need greatly say more, but yield myself joyfully to thy disposition, and daily purpose, and endeavour by thy grace not to hinder thy work, and seek to redress what I may find doth disturb it. II. But alas▪ whether shall I go to seek, Here again I enter into an other wood; and how shall I get out of so many bushes, such thorny briers, and deep-rooted brambies, as I find in my soul? well may I be pricked among them with sorrow and grief; well may my soul be rend with affliction, but to pull them all away, and give thee free passage, how shall I do it? It is possible to thee▪ to whom nothing is impossible, but for me i● is wholly and absolutely impossible. III Yet why do I say it is absolutely impossible? I remember a great servant of thine was wont to say, that if we did but in a whole year, root out one only vice, we should be quickly perfect. O infinite goodness! hast thou so great patience? Examen. Th. a Ke l. 1. c. 11. ●. 5. or is it possible to be so? I● is doubtless, for thou leavest not thy friends, to be so foully deceived as they should be if it were not so. Therefore seeing it is so, I dare be a little more bold, and offer unto thee my endeavour, not every year alone, but every month▪ o● two, to do the best I can, to root out some one thing, that I may find to be a hindrance to thee. In which I have this comfort, that fight against one ● I shall certainly together with that one pull up many more besides, because when I pull at one principal one, I shall shake the roots of all that be about it, and dependant of it, and plucking it out I shall pull the rest with it. IU. And not so must jayme at one, but that of all I must have a special care. O infinite care? No I presume if I can sometimes in the day amidest all my troubles recall my mind to thee, it will be sufficient; thy grace will be ready, when at other time's business will not le● me be so attentive to thee, if when I can, I be careful to accustom myself to think of thee. Yet more trust I in thy infinite goodness; that though sometimes I should be so careless as not to think upon thee, when there is occasion, yet if I be careful to enter into myself and acknowledge and judge my offences (though it were but once in a day) and bewail them in thy sight, in my secretretirement, with purpose of amendment, and humble confidence in thy grace, ● trust, I say, in thy infinite goodness, thou wilt pardon me for the present, and give me plenty of thy grace to be more watchful over myself an other day, and more mindful of thee, my God, ever after. The eleventh Paragraphe. I. BEhold, o my love, how bold I am with thee, how far I have stretched and strained thy love, thy infinite goodness! Beginning with sorrow, that I was not wholly with thee, Our mutability. and ending with care that I be not wholly from thee. O Creature that I am! what can I say other, but that it is the property of all creatures in this changeable world to be thus subject to change. Tho● knowest it better than I myself that feel it, and smart daily for it: And therefore thou hast patience with me, greater than I can many times find in my hart to have with myself; and yet alas, I have too too much patience, or rather Indulgence, when I see, and say nothing, and let myself go so far, that where to find myself I canno● oftimes tell, but only that I am sure I am too too far from thee. II. O my God; my love; Behold I come again, and desire to draw as near thee now, as I was far gone before. I am bold to say so, I am bold to do so, because of thy infinite and ever permanent love, which cannot be overcome with ten thousand times ten thousand changes of mine in this kind; thou lovest me, though I leave thee, that I may return unto thee; Thou lovest me when I approach unto thee, that I may be ever more inward with thee; love me now for ever, that I may ever stay with thee; for this is my only desire, never more to part from thee. III. To this purpose I give myself wholly unto thee now and for ever. This gift of mine I daily intent to renew, till that everlasting day comes, when there will be no more renewing, because transformed into thee we shall be always new, and ever permanently conjoined in love with thee without decay, which that it may quickly be I humbly beseech thee, my God, my love, Amen. The twelfe Paragraphe. I. Desire of being dissolved: O happy day, when shall I see thee? O everlasting day, when shall I enjoy thee? Too too long be these short and ever decaying days the evens of that one day which never faileth, when will they pass? Too too many be these changing days, the forerunning nights of that which never changeth, when will they be at an end? O end! The break of that day which will never end, job. 10. 1. when wilt thou come? My soul is weary of this wearisome life, I will send forth my speech against myself, I will speak in the bitterness of my mind, I will say unto God. Ps. 26. 13. When shall I see the good things of my Lord in the land of the living? Psal. 41. 3. My soul hath thirsted after thee my God, when shall I come, and appear before thy face. My tears are unto me my daily bread while it is said unto me every day, where is thy God? II. Alas every day it is here said unto me, where is thy God? And betwixt so many days, and nights, as I find daily, and hourly in myself, now rising, now falling, while I lose thee, and I leave thee; through my manifold imperfections, and do scarce for one minute perfectly hold thee, what a life do I live? What death had I not rather die? That once with thy thrice happy spouse having passed these transitory days, and these too too doubtful nights, Cant. 3 4. I may say; I have found whom my soul doth love, I hold him, and I will not let him go. III. Here if one ask me where thou art, my God, I must confess thou art a far of, Ps. 137. 6. because a far of thou dost behold those which are not humble. Ps. 29. 8. Thou turnest away thy face, Ps. 114. 3. and I am filled with affliction; sorrows of death do compass me round about, dangers of Hell do presently assault me, and whether to turn myself to seek thee, ●antie. 1. and to find thee, I cannot tell. Show me, O my love, where thou feedest, where thou restests at noon day, when the heat of temptation scorcheth my soul, that flying under the shadow of thy wings, I may feed, where thou feedest and rest, where thou restest, and not beging to wander after the droves of these unperfect comforts, in which there is no quiet rest, no solid food. IV. Show me rather my God, that everlasting noon, in thy heavenly city, Apoc. 2● 23. where neither son, nor Moon do shine, but thou art the ever permanent comfortable light of all the inhabitants; that there I may rest, and feed with thee, without danger of resting in any other but in thee, or of feeding of any thing but of thy only self: for in this world I see there is no rest, but continual tumbling, and tossing from one thing to an other; and who is he that amidst so many boisterous winds, and ways can continually hold thee? Since thy blessed Apostle, the beloved disciple, giveth Sentence upon us all that we are subject not only to lose thee by many distractions, but also to leave thee by sins by too too many, and daily imperfections. V. And who knoweth, but thou, o my loving God whether in this very desire of mine to be ever with thee in bliss, since I cannot be ever with thee in this fearful banishment, there lies not secretly hidden more love of myself, then perfect love of thee? O hard vncertanti●! I am delighted with the love of God, Phil. ●. 32 and drawn to desire to enjoy it everlastingly, there where it only ever permanently lasteth, I desire it, and beg it according to the inward man, but I see another love, which I fear creepeth in with it▪ repugnant to that perfect love, and pure desire which I should have of thee. Unhappy man that I am, who shall deliver me from this doubtful and uncertain state. VI I am in straits on every fide; if I remain, I am in doubt whether I shall ever remain with thee: rather I am certain I shall often shrink from thee, jacob 3. ● for i● many things we do all offend. If I desire to be dissolved, and to be with thee; thy Apostle saith, it is a thing much more better, and yet he himself, what he shall choose he knoweth not; because to abide in flesh is necessary for thy service. But alas, what necessity can there be of me that am so unprositable? Thou wilt say, that all must think and say of themselves, that they are unprofitable Servants, Luc. 17. 10. even when they have done their very best in thy service. It is so: And therefore, be I profirable, or unprofitable I know not what more to say, or do, but yield myself wholly into thy hands to do with me as thou pleasest. Take me, or leave me as thou thinkest good. Hastenme, or differre me, as thou seest reason. I refuse not the labour, if tho● thinkest me profitable; I will bear patiently to be differred, if thou judge me unworthy; yet still I am streightened of the two, having desire to be dissolved and desire to be with thee, which is by thy own Confession in thy blessed Apostle, a thing much more better. Intertaynments of our Blessed Saviour when we receive him in the Blessed Sacrament. First as God. I. AT the birth of our blessed Saviour, the swathing bands did not hinder us from believing that infant to be God, or stop the Angels from singing. Luc. 2. 14. Glory to God in the higest degree, and from adoring him, but do incite us the more to admire, and love his goodness: the resemblances of bread and wine, remaining after consecration in this blessed Mystery, must not in like manner be any hindrance to us from believing the truth contained under them, delivered in our Saviour's own words. This is my body, Mat●. 26. this is my blood, that is, the living body, and blood of our Saviour, and consequently his blessed soul, and divinity, God and man, the eternal word made flesh for our sakes. And as in them we adore his power, we admire his wisdom, we embrace his infinite goodness; we do not argue from his immensity, that he could not be contained in the manger; nor from his unity in essence with the Faiher, and the holy Ghost, that he alone could not be man; nor from his immortality, that he could not suffer; but do submit as to the manner, and do believe the substance; so we must raise our thoughts, in this Mystery to believe his real presence, though in a way incomprehensible to our short understanding, and adore the person of the Son of God our Saviour; not arguing from his quantity, that he cannot confine himself to so little room; nor from his unity, that he cannot at once be in so many places; nor from his Majesty, that he will not stoop to so mean an action, as to be daily handled, and received by us; but so much the more admire his goodness, that as there once so here daily he doth give himself unto us. O blessed Angels who in multitudes did adore him at his coming into the world, Heb. 1. 6. though in a disguise far different from your apprehensions, with you I do willingly submit my weak conceits, and do adore here present, the living God, the eternal word made flesh for us. O blessed host! with how much reverence art thou to be handled, and received, seeing the ground on which Moses stood, when God appeared to him, Exo. 3. 5. was holy; for here the holy of holyes is contained after a more sublime manner; put (my Soul.) thy shoes from thy feet, that is, from thy apprehension, and affection, all inferior thoughts, and with eyes of faith behold this great sight; I am he that is▪ He that is doth vouchsafe to be thus among us for our relief. This is this name for ever, and this his memorial from generation to generation. II. Anciently when God resolved to manifest himself to the Childred of Israël, thunder and lightning went before him, Ex. 19 18▪ the mountain was covered with a thick cloud of smoke, and all the people trembled at the clashing of the skies, and heard the noise of the trumpets, and they were commanded not to approach least multitudes of them might perish by the fire. Lord God of hosts terrible, Ex. 15. 〈◊〉 and worthy of all praise, working wondrous things, what but thy own infinite goodness could induce thee thus to change thy style, and work this wonder of wonders, that thou whose voice is like thunder, and lightning, able to break into shyvers the highest Cedars, shouldest thus meekly appear among us, not in a cloud of smoke, Ps. 28. ●. but under the resemblances of bread and wine, inviting us to thy table? Come eat of my bread, and drink the wine which I have mingled for you. There, though sanctified according to the law, the people were forbidden to approach under pain of death; Rome, 9 ●● here thou invitest us, that we may live, if we will but observe thy law: shall not my soul be subject to God for from him is salvation. He is my God, Psal●. ●●● and my Saviour, my defence, and I shall not be: 〈◊〉. III. Finally presenting thyself before our Saviour, and bowing to the ground with Moses say. Exod. 34 6 O Lord, Lord God, merciful, and grations, patient, and abundant in mercy, and truth, reserving 〈◊〉 for thousands, I acknowledge the great honour which thou dost to me, and to all man kind, forgive my transgressions; pardon my unreverent behaviour towards thee: Esay 6. The Seraphims cover thie● faces in thy presence, while adoring thy greatness they sing unto thee, Holy, Holy, Holy full is all the earth of thy glory To me what is due but confusion in thy sight, who am not able to conceive the least part of thy worthiness? Benedicite Dommo omnes Angeli ejus. O blessed Angels of heaven, and all Creat●res, Sun, Moon, and Stairss, Mountains, and valleys, fruits of the earth, and sea, young and old, supply my wants! with them all I do prostrate myself at thy feet, begging th●● thou wilt conserve us in the order thou hast created us, and that we may be ever subject to thy blessed will, and ordination. Amen. Whence is it that thou comest to me? Who am I, Th. a Ke. that thou shouldst give me thyself? How dares a sinner appear before thee? And how comes it that thou vouchsafest to come to a sinner. l. 4. c. ●. n. 1 Entertainment of our Saviour as King. I. THat our Saviour is a king, is among Christians undoubted; 10. 18. 37. Apoc. 19 16. himself acknowledging it before Pilate, and in the Apocalypse we read that, he hath in his garment, and on his thigh, written, king of kings and Lord, of Lords; So that he is not only as other Princes, kings, and Lords, of a parcel of ground, bounded and confined with in certain limits, but he is king over the whole vnivers; and as such, even in this disguise, we must acknowledge him; and prostrating ourselves in his presence with the four and twenty elders, and laying all the Crowns of heaven and earth at his feet, Apoc. 4. 10 profess that he alone is worthy to receive all gloris and honour, from every creature in heaven and earth, and under the earth; and however he hath not here that visible attendance which kings of the earth use to have; it is for our sake that he conceals it, that we may have the more free access to him; for as he said to S. Peter in the garden with one word he could show us, Matt. 25 53 that he hath at hand above twelve legions of Angels to attend him. II. The part of a good subject is, not only to acknowledge the right of his Prince, and to do him corporal reverence, but to his power he must keep the king's peace, observe his laws, and also suppress disturbers, so far as it may concern him in duty to do it. Luc▪ 17 27 Now our Saviour tells us that his kingdom is within us; with in ourselves therefore we must keep peace, and watch upon the quiet of our souls; suppressing our passions; which are the only disturbers, and not countermanded do break the peace betwixt God, and us, and his other subjects, which are our neighbours. In this occasion therefore of receiving, or of being present at the holy Sacrifice, it is fitting we should offer unto him our endeavour, one day in the week or one week in the month, to watch upon the passion of anger that it doth not disband; another day or week upon fear, that it do not withdraw us from our duty, another upon too much inclination to liberty, or to sloth, and idleness; and so upon the rest of our passions, or inclinations, or also upon our senses, our ears, our tongue, our sight, etc. That we may become, and persever perfectly subject to him, and he reign peaceably in our souls. III. And because here he doth offer himself not only to the view of his people, to be worshipped by them, and to take their allegiance, but also to be entertained; as when kings go their progress, they appoint their lodgings, and send their harbingers before them; seeing he is pleased to choose thy hart for one of his stations, beg of him that the will be also pleased, to send his harbingers, who are his holy Angels, and saints, to take up the rooms for him; and joining thyself to them adorn with the virtues, which they suggest▪ all the powers of thy soul; thy Memory with representations of his own noble acts, and royal favours bestowed upon thee, and upon all mankind; thy understanding with reflections upon his infinite perfection and worth; thy will with acts of submission, love, and thanksgiving: Thy Irascible power, with resolution against whatsoever sin past, or hear after to be suggested to thee: The Concupiscible, with desires of purity, and of himself alone, addressing thyself to those Saints in particular in whom thou hast most special confidence. IU. Finally present thy petition to him; and that it may be pertinent, do not neglect to think well before hand what is best, and most necessary for thee to demand; and let i● be with full resignation to his blessed will, to obtain, or not to obtain what thou askest in particular; being assured that he will do for thee for the best: and however, fail not to repeat often in this occasion that which himself hath put into our mouth, Thy kingdom come: that it may be once universally spread over the whole world, and that in those who are under thy charge thou mayest ever have care to maintain it. Luc▪ 19 38. Amen. Blessed is he that doth come king in the name of our Lord; Peace in heaven, and glory in the higest. Entertainment of our Saviour as spouse of our soul. I. S. Gregory upon the parable delivered by our Saviour of a king who made a marriage for his Son saith, S. Grego. that God the Father did then make a marriage for his eternal Son, when he joined him to humane nature in the womb of the blessed Virgin; and again, when through this mystery of his Incarnation he did as it were wed him to Holy Church. Ep. 5. 32. According to that of the Apostle speaking of Matrimony. This is a great Sacrament, or Mystery, but I say in Christ, and in the Church to wit, perfected, and completed in the loving conjunction of Christ with his Church, and consequently with every soul that in it doth conserve his grace, and love. Which conjunction he doth renew and confirms with new demonstrations of love, every time that we do worthily receive him; in so much that we may justly make account that every such time he saith unto us, as in Ozea the Prophet, Oztae 2. 19 I will betrothe thee unto me for ever; I will betrothe thee unto me in justice, and sanctity, and in judgement, (over thy enemies) and in mercy (taking pity of thy infirmities) and in faith, and fidelity unto thee: O my soule● Where shall I have thoughts and forces sufficient to thank my Saviour for such exceeding love? or what do I stand so long demurring, as if there could be an offer made more honourable, or more beneficial? O mercy incomparable! prostrate at thy feet, I do adore thy love, and by thy mercy do promise faithfulness unto thee. II. The day of marriage is a day of joy; the bride is as costly attired as her state will afford; friends and kinsfolk are invited, and gifts presented. So we read in S. John, speaking of the last act thereof, of which this is a figure, let us be glad, and rejoice, and give glory to God, because the marriage of the lamb is come, Apoc. 19 7. and his wife hath prepared herself, and it was given her that she should clothe herself with silk, glittering and white; and the silk are the iu●tifications of the saints. With these, by the grace of God which is given us, we must prepare ourselves before hand; not satisfied with slight endeavour, but imitating the diligence, and care of God's saints, and exercising acts of virtue, which may deserve the name of silk, and not of courser sturf; and with the like care conserving our souls white, and resplendent in the sight of our spouse, with out spot of sin, or too much affection to what ever creature. O saints of God Where shall I find these silks? I give glory notwithstanding to my God that he doth not despise my poverty: It is a rule approved by thee. According to thy ability be merciful. If thou hast much, Tob. 4. ●. give abundantly; if thou have but little, give willingly a little. That which I have I give wholly unto thee, and do beg that by thyself, and by thy saints, thou wilt supply my wants, and take compassion of me, who dost not turn away thy face from those that ca●● upon thee. III. Reflect more particularly upon the greatness of this match, and the beneficiallnes of it; for in all matches, the Bride is made noble by the nobleness of the bridegroom, groom, and he indowes her with his person, and substance; where upon the Prophet foretells, that the Church of God and every faithful soul shall have a new name, Esay. 62 2 which the mouth of our Lord shall give it, and that he will rejoice or take contentment in such a soul, as a bridegroom doth in the bride; and she shall be to him as a crown of glory, and a royal diadem, that is, so much esteemed by him. And the argument of the Apostle is here also in force. Rom. 8 32 He that hath delivered for us his own Son, how hath he not also with him given us all things? So that, honour and profit inviting us, what can we say, but humbly yield ourselves his servants, admiring his goodness beyond all desert, and endeavouring not to dishonour ourselves, and him, by any base act whatsoever, all sort of grievous sins being termed in holy writ spiritual adultery, in regard of the fidelity which we owe to him. and the link of love which he desires should be betwixt us, and the obligation which we have unto it. Entertainment of our Saviour as he is the good shepherd. I. This title he gives himself, and withal, the qualities of the good shepherd; l0. 10. ●● I am the good shepherd. The good shepherd giveth his life for his sheep: Call to mind the life of our Saviour, from the beginning, to the end, and thou wilt easily discover, how truly he may say, he hath given it all, and wholly for thee; and with much more reason than Jacob said to Laban, Gen. 31. 40 day and night I was parched with heat, and cold, and sleep did depart from my eyes, and so for twenty years I served thee; and then standing betwixt the infernal wolf and us, he suffered himself to be torn in pieces, rather than we should perish. O loving jesus! Whence cometh it that thou dost thus own us for thine, and take so much care of us? It is thy own merciful goodness, that puts thee to this trouble, and pain with us, silly creatures, and apt to be led astray; I acknowledge myself unable to defend myself; thou art my protector, Psal 143. in thee I do place my hope. etc. II. The benefit which we reap by this his care is in comparable; he performing towards us that which he foretold, Ezech. ●● 16 and promised by Ezechiel, I will seek that which was lost, and bring back that which was driven away; and will bind up that which was broken, and strengthen that which was infirm, and preserve that which is strong, and in good liking. Which is that which he saith of himself in S. John. l0. 10 ●● I came that they should have life, and should have more abundantly, that is, more easy, and more plentiful means towards salvation, and daily grow more perfect, by this his care and liberality. And again, as my Father knows me, and doth acknowledge me for his Son, with love due from a Father to a Son, l0. 10. ●● so do I know, and acknowledge my sheep, and am as tender of them as of children. III. In consequence whereof he saith further, that he knoweth every one of his sheep by name, and taketh particular notice of every one, none excepted▪ he goeth befor● them, to show them the way by his own example, and puts them to ●o hardness, which himself hath no endured for them; he provideth them pasture, and such as the world cannot sufficiently admire: S. John Chrysos●ome. That, at which the Angels tremble and dare not freely fix their eyes upon, that is our food; to him we are united, and made one flesh with him, Psal. 105 ● who can express the power of our Lord, and set forth all his praises? What shepherd doth feed his sheep with his own blood? Many Mothers do put forth their Chrildrens, to others to nurse: He hath not endured to deal thus by us; he feeds us with his own blood, and doth wholly unite himself unto us. IU. O my soul! How is it possible thou shouldest not love this good shepherd, to whom nothing is too dear that may be beneficial to thee? How comes 〈◊〉 that thou dost not always hear his voice, and follow him, but turnest thyself to a stranger, who will lead thee into ways, of which at last with grief thou wilt confess, that thou hast gone astray from the way of truth, Sap. ●● and wearied thyself in the way of iniquity, and perdition, and gone ●agy ways, and not known the way of our Lord His ways are full of pleasure, and his paths peaceable, and free from danger I will hear what my Lord God doth speak in me, Prov. 3 17. for he will speak peace to his people, Psal. 84 9 and to those that return into their hart, for his salvation is nigh those that fear him. Entertainment of our Saviour as he is our Teacher, or Master. I. Luc. 10. 39 CAll to mind how Marie Magdalen, having Christ her Guest, sat at his feet, hearing hi● word; and make account that no less happiness hath befallen thee, the day that thou receivest him in the blessed Sacrament, or art present at the holy sacrifice; for to this effect S. John chrysostom sayeth complaining and answering. S John chrysost. How many do now say, I would see his feature his garments, his shoes: Behold, thou dost see him, thou dost touch him, thou dost receive him; thou desirest to see his garments, and he doth thee a greater favour, that thou may not only see him, but touch him, and receive him with in thee sit therefore down at his feet, and hearken to his divine words: Consider the excellency of this master▪ his infinite comprehension of all things; his excessive desire of benefiting thee; his resolution to spare no labour and pains for thy instruction; the impossibility of his being deceived or mistaken, or of having any will to misinform thee; and withal, the importance of his doctrine; as concerning no less than our eternal welfare, and that upon the point, he is, and aught to be our only master, whom above all others, we must hear, Ma●●h. 23 ●o and hearken to no body against him. II. In this life time he had many places from whence he did teach the people; the Temple, private houses, the open fields, and mountains, whether people did flock after him by many thousands; and 〈◊〉 his enemies did confess that never did man speak as this man▪ Io. 7. 46 This day he saveth thee the labour of running after him; he is come to thee, and hath choosen thy hart for his chair; say with young Sam●el, ● Reg. 3. 10 speak o Lord, for thy servant heareth. Say with the Prophet Esay. Our Lord hath opened my ear; I will not gain say; ●say 50 5. I will not turn back. O my Jesus, forgive me many reluctances to thy heavenly inspirations: I acknowledge thy goodness towards me, and thy desire of my welfare, my hart is at thy command, make what impression in it thou pleasest; how over hard I have been heretofore to receive them, now I desire to be like wax in thy hand▪ to temper it according to thy own mind which shall be ever mine etc. III. The need which we have, and the benefit which we receive by this our master, will be more plain unto us, if we reflect how many ways, and in how many things we are of ourselves ignorant, and apt to mistake, or to be misled: How often do obscurities rise in us concerning the knowledge, the goodness, the providence of almighty God? What fears and anxieties do accompany them? How often doth vice insinuate itself under colour of virtue? our faith, our hope, our Charity is assaulted by the wily serpent: Ps▪ 118 68 Say with the royal Prophet, thou art good; through thy goodness teach me thy justification. Teach me, not as other teachers, whose words sound in my ears, but touch not my hart; Marci ● 22 teach me as having power withal, to dispose one with hart and hand to follow thy doctrine. O divine master, I do give thee full power to mould this my hart as thou thinkest best. S: August I say with S. Augustine, give what thou commandest and command what thou pleasest. I say again with thy royal Prophet, give me understanding, and I will search into thy law, and keep it with my whole hart; lead me in the path of thy commandments, for it is that which I desire. Entertainment of our Saviour as he is our Physician. I. A Chief employment of our Saviour while he lived among us, was to cure the sick, and the blind, and the lepers, and people touched with the palsy, and other diseases, preserving the life of many, and giving life again to others; and we may observe with what eagernes the people flocked to him from all sides for their cure, Mar●i 6 ●● in so much that the Gospel saith, there were so many that came, and went, that he had not leisure to eat his meat: His intent was by it to cure their souls from their dead palms, and lament and blindness; and to give them the true life, which is his knowledge, and a will to serve him. O that I did half so lively apprehend the danger, and trouble of my spiritual diseases and death? how eagerly should I run to this heavenly Physician, from whom alone I can have relief? O dullness! that I must be so often put in mind of my own good, and be so ●low in seeking it? and why do I say in seeking it? he presents himself unto me, and seeketh after me to cure me; and instead of taking a reward, he will reward me being cured. II. The Blessed Sacrament is termed the Sacrament of the living, and nor of the dead, because if our souls be dead by mortal sin (which God forbid) we must first confess our sins, and have absolution, and so be restored to life, that we may receive our Lord; otherwise instead of cure we give ourselves another wound, and do incur greater damnation, and that which is ordained for our good turneth to our greater harm. Yet for the receiving of that life, he is our Physician whom we receive in this Sacrament; the Priest being his minister, and he by the mouth of the Priest pronouncing absolution; and here he confirmeth, and strengtheneth the same life in us by his blessed presence, and by more abundant grace bestowed, giving us more strength to overcome temptations, keeping of our Ghostly enemy by himself; and by his holy Angels accompanying him, and assuaging the heat of our concupiscences, and earthly desires; and the oftener we come devoutly to him, the more we shall find these gracious effects to be wrought in us; that we may humbly say with the Apostle. Heretofore I was blasphemous, ● Tim. ●●3 and a persecutor, but I have obtained mercy. III. Life is defined to be the beginning, or fountain of motion, or operation; we are said to live, so long as we can move, and so is a tree, or a plant, so long as it can put forth; when we see no more such effect, we say, it is dead. In which respect charity, or the love of God, being the life inherent in our souls, S. Gregory saith, that the proof of charity is the exhibition of the work: and our Saviour himself. I0. 14. 2● He that bathe my commandments; and doth keep them, he it is that loveth me; our Saviour in nature of a Physician cometh to us to strengthen this life, by the cordial compound of his own precious body and blood, delivere● unto us under the shapes of bread and wine; that by the devout receiving, we may both breath out the superfluous, and corrupted humours remaining after our purgation and cure; and with more rigour apply ourselves to the exercises of Christian duty, to which by his charitable assistance, we must concur; first, by giving time to the working of this heavenly receit, by some little recollection, and not instantly ingulfe ourselves in our wont worldly affairs; and secondly, by renewing our good purposes in his presence, and begging of him that he will bless them, and those most in which we fear we shall have most difficulty to accomplish; towards which also we may justly expect he will suggest some special remedy to a willing mind. Entertainment of our Saviour as he is our Redeemer. I. THe word Redeemer doth import, that the redeemed being once e●ther free, or in the power of one, cometh to be subject to another, and is bought out of that subjection; so was man by his creation wholly Gods, and being left free, as to his will, he fell by sin vounltarily into the possession, and power of the devil and as his captive, and prisoner, was loaded with a thousand miseries, and egged on daily from one sin to another, till dying in sin he should be eternally condemned to the prison, and pains of hell fire; and no power under God being able to rescue him, the Son of God our Saviour offered to pay his ransom, and to give him again his freedom; whereby he might remain in God's possession perpetually, by his own free choice, as well as he was by nature, and come to enjoy the happiness which God had laid up for him. The price where with he was ransomed, was the body and blood, and life of our Saviour laid down for us upon the cross i this very body, and blood, and life, himself doth here present us in the Sacrament, that we may make a grateful oblation of it to our heavenly Father, as the price of our redemption in particular, and represent unto him with joy, and thanksgiving, our freedom to serve him, professing that we will never give way to any other to possess us. II. This benefit of our redemption will appear in a better light, if we consider the misery of the slavery in which we were, or are by sin. And first by sin from reasonable creatures we turn unreasonable, and the longer we continue in sin, the more unreasonnable we become; not unlike the man mentioned in the Gospel, whose habitation was not among men, but in the fields, and dens, Marci 5. among beasts, and beastly company; ●aked, having lost all shame; Luc. 8. 26. and could not be held within any compass but ranged about breaking through all bonds of the law of God and man: and being possessed by a legion of Devils, did not understand that they were his masters who did egg him on to his own destruction, in so much that he cut his own flesh, and did make nothing of it; and when our Saviour, or any good body came near him, he raged the more, crying out with a loud voice, what have you to do with me, or I with you? Which state of a sinner, however while one is in it he doth not heed it, in itself notwithstanding is extreme miserable, and men of reason see it to be so: And how much this man did afterwards acknowledge himself obliged to our Saviour, when being delivered from this legion of Devils, he quietly sat at his feet clothed, and well in his wits, much more ought we to thank our Saviour for our redemption; our spiritual slavery being infinitely more prejudicial, and more to be lamented. III. Our Saviour in S. Luke asketh this question, who among you having a servant ploughing, Lu●. 17. 7. or keeping cattle, will say to him, returning from the field, go, sit down▪ and saith not rather, make ready for me, and serve me, and afterwards thou shalt eat and drink. This is the practice among men one to another; but our Saviour more indulgent to us, not weighing that we are indeed but his slaves, bought at so dear a rate, as his most precious blood, and from so base and unworthy a slavery, as is that of sin, and so injurious to himself, doth notwithstanding coming from our own worldly occasions, no● much thinking of his service in them, invite us to his own table, that is, to his own most precious body and blood▪ entreating us to pattake of so heavenly a banquet at which the Angels do rejoice, and doth not pass for many a spo● dust that stick upon us, though we have washed away the dirt and filth; it were our duty to be as clean as out of the font of baptism; but, o the weakness of man! O the goodness of God. Who notwithstanding our unworthiness, when least unworthy, doth extend his kindness unto us so far beyond all humane kindness or capacity! He out of whom he had cast the legion desired to be with him still in his company, and he did not admit of him, but bade him go home; and recount how merciful God had been to him, How much more ought we to retire ourselves for a while into the closeth of our hart, and reckon up the mercies of God towards us, and put this in the head of them, that notwithstanding so lately voluntary slaves to his enemies, he doth us this great mercy, and favour, to admit of us, not only to his presence, but to his table. Entertainment of our Saviour as Judge. I. THe coming of a Judge to a city, or house, is generally not without some apprehension, and fear in the parties to whom he comes; for if they be guilty they have reason to fear: if they be not guilty they know not how the Judge may be informed concerning them. That our Saviour is our Judge is undoubted; the Father hath given judgement to the Son●e, jo2. 5. 22. saith our Saviour of himself: yet at this his coming unto us in the blessed Sacrament, we have not so much cause of fear; first because his rigorous judgement is reserved till after this life; joan. 3. 1● in which respect himself saith, God did not send his Son into the world, to judge the world, but that the world should be saved by him. Secondly there is no danger that he should be misinformed of us. Thirdly, when he comes to judge; Matt. 25 ●● he comes in majesty, with the attendance of all his heavenly. court; here he comes disguised, of set purpose, because we should know that he comes in a familiar way, to do us honour, and favour, and not for any sinister end. II. Yet in regard he is a Judge, the Apostle doth put 〈◊〉 in mind that before we presume to receive him, 1 Cor 11 26 we examine examine ourselves whether we be guilty of any such offence, as may hinder his loving entertainment; for if there be enmity betwixt him and us, with what face can we thrust ourselves thus upon him? And according to our Saviour's counsel whatever gift we offer to God we m●st first make peace with our brother, Matt. 5 23 if we be at variance with him, and rather leave our offering, then bring it with that distance in our breast; how much more ought we to be wary that our Saviour himself be not our Adversary, and if he be, reconcile ourselves unto him quickly in the way, lest we turn his mercies into rigour; for h● that receiveth him unworthily draweth judgement upon himself, not making difference betwixt this and other ●eats. We must therefore before hand judge ourselves, that we may not be judged▪ and as for lesser offences (though we must do what we can to clear ourselves also of them before hand) he will dissemble them, and give us more grace to overcome them, ●ap. 1●. 18. and judged us with compassion, because he is the son of man. Io. 5. 27. And we have the more reason to come with this confidence to him, because we see that he very seldom punisheth instantly those, that come unworthily, but gives them time to repent, even of that treacherous entertainment; much more will he have mercy upon those, that have done their best endeavour to clear● themselves even of lesser stains. III. Moreover he comes unto us indeed as Judge, in favour of us, against our Ghostly enemies, as once he said; 〈◊〉 12▪ 31. Now is judgement of the world, now the Prince of this world shall be cast forth. And I, if I be exalted, wil● draw all to myself (which he said; ●ignifying what death ●e should die) to wit, exalted upon the Crosse. And here in the holy Sacrifice he is daily exalted for us, daily Sacrificed for our redemption, and utter destruction of the Devil, and his power; which is more and more lessened in us, the more often, and more devoutly we receive him; for, as the Council of Trent Council ● Trent. speaks, this holy Sacrament is an Antidote, by which we are freed from our daily faults, and from mortal sy●ns preserved. O merciful judge! Beholding my daily offences, I have reason to fear, Apoc. 2 23 because thou art the searcher of hart and reins; and man knows not whether he deserves love or hatred. Eccl. 9 1. Ye● ●eeing here thou comest to save me, I am the more confident in thy goodness, that thou wilt judge in my behalf against my enemies, and beat down their power by thy authority, as thou didst often the evil spirits, and the winds and waves of the sea, Marc. 4 3● saying; Peace, be still; and there was a great claim. O! claim my hart, that it may receive thee with loving respect, and respectful love, Psalmo 2 and do not withdraw thy mercies from me! judica me Deus, & discern causam meam. Entertainment of our Saviour as our Mediator, and Advocate. I. THe title of Mediator, and Advocate, as belonging to our Saviour, is full of co●fort; and that he is so, 1 Io. 22 S. John testifieth. If any man ●hall sin, we have an Advocate with the Father, ● Tim. 25 jesus Christ the just; and S Paul. One is the Mediator of God, and men, man Christ jesus. Our need also is apparent, for as we daily offend, so we have need of an advocate, incessantly to plead pardon for us; and as unworthy by ourselves to approach to the throne of God, specially being guilty, we have need of a Mediator, to make our way unto him. This office our Saviour doth, as man, but man so nee●ly linked to God, that he is also God, and therefore infinitely worthy to be admitted, and to be heard, whether it be to plead for remission, or for some new grace, and favour: which is the reason why holy Church doth generally present all her prayers, with this clause, through Christ our Lord; that his merits may prevail, where on outside there is little that can deserve to be heard, and much p●radventure by which we may deserve rather to be rejected; for which we have reason deeply to humble ourselves and to have continual recourse to him. II. This office he performed while he lived, by prayer, and good works, offering them for our sake; but ●hiefly upon the Cross, when also for us, as well as for the jews and gentiles present, Luc▪ 23 34 he prayed saying, Father forgive them, because they know not what they do▪ And for the same end he reserved the marks of his most precious wounds, that they might be a continual plea for the remission, for which they were first opened: And here in the blessed Sacrament, we receiving the self same body of out Saviour, with the selfsame wounds, what force and efficacy may not our prayers have, offering them steeped in these precious wounds, and as it were, written, or embellished with his sacred blood▪ 〈◊〉. 83. 10. O my God Look upon the face of thy Christ. In him thou wilt find no cause▪ why thou shouldst deny him; the multitude of his deservings, will outweigh my ill deserts; hear his plea for me: ●. August. Behold he hath written me, and my petition, in his hands; read his handwritting, and have mercy on me. With him, I say Father forgive, and into thy hands I do give myself with him. III. Though from the beginning he put himself upon this office for us, and not only before we could deserve it, but when we deserved that all the world should pleads against us, for which we owe him infinite obligations; yet having undertaken it, and continuing it with the same efficacy with which he begun it, it is reason we should think how to gratify him in what we are ablei and first, it is necessary that while he is pleading for us, we plead not against ourselves by infringing his Father's commandments; secondly, we must follow the order of petitioning which he prescribeth, and principally ask spiritual things, and such as concern our soul; before all temporals, which rule he hath set us down in our daily prayer of the Pa●er noster. Thirdly we must not be weary of waiting the time, and good pleasure of his Father, as he is not weary; and be content whether he grant our petition in the terms we ask it, or some other way saying as he did. Matth. 26. Not my will, but thine be done: Not as I will, but as thou. Fourthly, the greatest obligation that we can put upon him, is to be confident of his love and care, and often to use this meditation, and especially, presenting his sacred person to his heavenly Father in the holy Sacrifice, and Sacrament, When we assist, or receive. There is nor a more worthy obligation, or greate● satisfaction towards the washing away ou● sins, then to offer up ourselves sincerely and entirely ●ith the oblation of the body of Christ in the holy Sacrifice or Communion. Thomas a Kempis. lib. 4. cap. 7. num. 4. Entertainment of our Saviour as a friend. I. Our Saviour is pleased to style his Apostles, his friends, and the condition which he Puts, gives us ground to extend this favour to all that observe the condition. You are my friends, Io. 15. 〈◊〉. if you do the things which I command you. An easy condition, if we consider with the Apostle, Ro. 13. 10▪ that the fullness of the law is love. Love God, love our Neighbour, and we have fulfiled the law, and become friends with God; though indeed God is our friend before we love; for so we have in S. John, God first loved us. And it could not ●e otherwise, Io. 4 19 for he first created us, and the wiseman assureth that he loveth all things which are, and hateth not any thing which he hath made, sap. 11. 25▪ neither out of hatred did he make any thing. But it is in our choice whether we will be friends with God or no; and all our misery came, and comes to this day, through our choosing the negative, by breach of his commandments. Our Saviour as a friend exhorteth us to the affirmative; and here in the most blessed Sacrament, and Sacrifice of the Altar represents unto us what God, and he have done for us, to reclaim us to his love: our merciful and gracious Lord hath left a memorial of his wonders, food for those, Ps. 〈◊〉 4 that fear him: saith the Royal Prophet. O wonderful incitement to love. Our Saviour in person to be ever soli● citing us, as if it did concern him as much as us: and to be daily present with us, desiring nothing more than to be one with us▪ and therefore he did institute this blessed Sacrament under the forms of bread and wine, to be taken inwardly by us; that as bread, and wine so taken, are turned into our substance, and made one thing with us, so we by receiving him should become one with him, transformed into his love and imitation, which is the sense of that which the Apostle saith of himself. I live, 〈…〉 〈◊〉 not I, but Christ lives in 〈◊〉. II. And indeed a friend should be as it is said, alter ●go. not properly another, but as it were the same again through conformity in their humours, and wills▪ and proceedings. How far our Saviour doth endeavour this, he makes sufficient demonstration, when he saith to his Apostles I call you friends, Io. 15 15 because all whatever I have heard from my Father, I have made known● unto you; and again, Luc: 11 9 ask and it shall be given you, seek and you shall find, knock and it shall be opened to you. For as in all friendship, so in this much more, it is supposed that we will not ask things either unlawful, or hurtful, to ourselves. And whereas friends, because they cannot be the same in person, desire to be always at least in place, and company together, our Saviour, you see, doth not fail in this, being content with any kind of accommodation in the poorest parish Church, or Chapel, rather than to be from us▪ and so i● our souls, so they be in grace. III. Moses by often trea●ing with God grew to that confidence that once he said to God, Exod: 33 13 If I have found favour in thy sight show me thy face, that I may know thee; and God answered, I will show thee all good. When the promise came to be performed, i● could not be otherwise then by a little hole in the rock, and God passing in a cloud, and covering that little hole, so as to conceal most part of his glory; for as the Apostle witnesseth, ● Tim. 6 16 God dwells in a light inaccessible, no man ever saw him, nor can see him. In the person of o●r Saviour while he lived upon earth, God was seen under the veil of his humanity; here he is seen under the resemblances of bread and wine: that his intention is to sh●w us finally his glory, this blessed Sacrament he hath left us for a pledge: therefore the beloved disciple recordeth before the washing of the feet, and before the institution of the blessed Sacrament, Io. 13. 1. that whereas he had loved his who wer● in the world, he loved them to the end. It is our duty to be careful that he be not frustrated of this end, and we fail of that eternal friendship which he desires we should have with him. Prov. 328 The Counsel of the Wiseman is. Say not to thy friend go and come again; to morrow I will give it thee▪ when thou mayest presently give: we know not how soon our end is, when it will be too late to give our love to him, which we may do presently, and the more, having so loving an imitation, and so sure a pledge of his love. Entertainment of our Saviour as our Brother. I. Our Saviour after his resurrection appearing to the women, Matth. 28▪ 10 bade then go, and tell his brethren of it; honouring his Apostles, and disciples with this title, in regard that by his goodness thy had one heavenly Father; his by nature; ●hiers by adoption, one eternal inheritance, as the Apostle witnesseth, terming us Heirs to God, Rom. 8 〈◊〉 and coheyres to Christ. Which Brotherhood being derived unto us by the grace of God, and by Charirie, Rome▪ 〈◊〉 or the love of God, poured into our hearts, by the holy Ghost which is given us, we are the more beholding to our Saviour, because by this holy Sacrament received, he doth confirm us in this grace of adoption, and increaseth it, and strengtheneth it more and more. making the etetnall inheritance belonging to it more sure unto us, Gen. 37 4 so far is he from envying us his Father's love, Luc. 15 2● as Joseph's brothers did, or not rejoicing at our return into grace after our going astray, Luc. 12 〈◊〉 as the elder brother to the prodigal child, or contending about the inheritance, as two brothers in the Gospel. II. The wiseman telleth us, Prov. 〈…〉 that a brother that is assisted by his brother, is like a strong city, and their counsels like the bars of city gates: Why therefore should we distrust the overcoming, or keeping ou● our Ghostly enemies from the castle of our hart, seeing our Saviour doth so lovingly offer us his assistance, not only encouraging us by his words, and exhortation, but himself puts himself into our hart to defend it with us; so that we ●ay with Esay the Prophet confidently say. lisay 〈…〉 He that doth justify me is by me; who shall gayne-say me? let. us stand together, who is my adversary? let him come: And indeed if we do not faintly, or treacherously flinch from him, we shall be impregnable▪ III. By which we may understand how much they wrong themselves, and others who dissuade from often ●ecoiving this bl●ssed food, under pretence perhaps of more devotion, but indeed not well understanding how to order their devotions; for as it is the counsel of phys●tia●s, and experience teacheth that they who have weak stomaches should eat often, and of things that are of good nutriment; so it fares also with our souls, which of themselves are weak: and as to the fimilitude in which we are, they are numbered amonng the six whom God doth hate, Prov. 6 19 who sow discord betwixt brethren: And certainly, to keep us from often entertaining this our brother▪ must needs be the seed of discord between him and us; for by neglect of the Sacrament we grow less able to resist temptations, and consequently are the easier drawn into sin, which only can make a distance betwixt him and us▪ IU. Finally by this title we are put in mind, that we Christians, being all brethren, should labour to maintain brotherly love among us so much the more by how much our Saviour is also our brother; and we know that generally one brother taketh up the quarrel of another brother; and it is not for our purpose to have our Saviour against us▪ Therefore particularly when we are to receive, or have received, we must according to the counsel of S. Pe●ter, lay a side all malic●, 〈◊〉 Pet. 2▪ all deceit, and dissembling, and ●nvy, and all detraction, to the end to maintain this brotherly love as being of one family with Jesus Christ, and feeding upon the same supercelestial bread of his sacred body; and dispose ourselves to all meekness, and affability, that there be no dissension, nor hartburning, not any occasion of it, by word or d●ed, but a●●ist one another in what we can, with no less promptitude, and readiness, than one hand is ready to help the other. Entertainment of our Saviour as he is the sacrifice of the law of grace. I. SAcrifices were practised in the law of nature from the beginning of the world, and instituted in the law of Moses, as the prime act of worship due to God, as he is the author, and giver of all things, and as due to none but God. And because none can deserve better than he who is the fountain and giver of all, the light of nature did dictate, and the law prescribe, that the best things, and prime fruits should be offered, nothing ●ame, nothing corrupted▪ nothing which was not perfect in its kind. Gen. 4. 〈◊〉 So Abel is commended for offering the first begotten, and the fat of his flock. Cain not looked upon because defective. And because life is the best thing that we have, and most esteemed, and for the maintaining of it all other things serve, Gen. 22▪ God commanded Abraham to offer him the life of his only son Isaac, as a testimony that he was Lord of life, and death, that is, supreme over mankind; and secondarily, as his acknowledgement of it, and obedience: Content notwithstanding with the demonstration of his willingness, and not pleased that we should exercise that upon one another which would turn to cruelty, and barbarism, he furnished him with a ram to sacrifice; and in conformity, all the sacrifices of beasts, or fowl, or what other thing offered, were testimonies and acknowledgements that what we did to them, was due to be done in our own● persons, God of his goodness accepting other things in lieu of us, as afterwards he appointed in the law, that the first begotten Children should be redeemed with money: where besides the truth of the thing. Exo. 13. 〈◊〉 We may see how pleasing it must needs be to God to part with life and goods, and the contentments of this world, rather than offend, or that we may serve him better, and persever; for every such act is a sacrifice, and hath the nature, and merit of the highest act of religion. II. Christ our Saviour coming into this world to perfect the written law of Mo●ses, and to institute the law of grace, could not leave this law of his, with out a more perfect sacrifice, than had been before; therefore being to complete all the sacrifices of the old law by the sacrifice of himself upon the altar of the Cross, and to provide a continual sacrifice, not inferior to any, for his people, and Church, to the world's end; the day before his death he instituted this blessed sacrifice of the altar, ●hat is, his own self to be offered, and no● only in words, but by a public ceremony common to the whol● Church, and to be really sacrificed, not bloodyly as once upon the Cross (for that would have been incompetent to him, and inconvenient to us) but yet so that his death should be daily, not only represented, but in a manner acted, the words of consecration dividing, as it were, the body from the blood, and the blood from the body, by being pronounced severally upon several matters; not that the blood of our Saviour is not also in the sacred host, and his body in the chalice, but it is not there immediately by force of the words, but accidentally because the body, and blood is now living, as at the last supper. When our Saviour said. Luc. 22. 19 〈◊〉 Cor 11: 24▪ This is my body which shall be delivered for you; this is my blood, which shall be shed for you. And again, do this in memory of me. Ordering the same sacrifice to be continued successively in his Church, by his Apostles, and those who were to succeed them in their Priestly function: so that here is the best thing offered for us, and offered in the highest way of expression of our acknowledgement towards God; the only Son of God, the first born of all creatures, Coloss. 115 Who as God, containeth all things in himself O unspeakable grace. O wonderful favour! O immense love expressed towards man! what shall I render to our Lord for this grace, for so excessive love▪ I cannot give him a thing more grateful, then wholly to deliver him up my hart, and entirely unite it unto him. Thom▪ a Kemp. lib. 4. cap. 13. num. 3. III. As in the sacrifices of the old law, so in this our Saviour would have all his people partake of this sacrifice, and therefore did institute it under the form of bread and wine, and not in the proper shape of flesh and blood, bread and wine being things both most universal. and best agreeing with every body's taste, and from which generally people not only have least aversion, but most use; and do best signify the effects of this holy sacrifice, as it is also a Sacrament; to wit, the spiritual nourishment, and fortifying of our soul by the presence of our Saviour in person, Io. 6. 55. 56 and by special graces flowing from him; in which respect our Saviour termeth his body and blood truly meat and drink, and that he that eateth this bread shall live for ever; because, as by often eating and drinking we main●●yne our bodily life, so by this bread we may maintain ou● spiritual life, which is to remain for ever. O how gr●eate and honourable is the office of Priests to whom power is given with sacred words to consecrate our Lord of Majesty, with their lips to bless him, in their hands to hold him, to receive him in their mouth, and to minister him to others! O how pure ought those hands to be, how clean that mouth, how holy that body, how unspotted that hart into which the author of Purity doth so often enter. Thom a Kemp. 1. 4. c. 11. n. 6. Entertainment of our Saviour as he is a spiritual banquet. I. Meat and drink is for necessary sustenance, a banquet is moreover for pleasure and contentment, not only of the taste, but generally all other delights concur in it. Now if the wiseman ●ould say of the Manna in the old law, Sap. 16 〈◊〉 that it had in it all delight, and the siveetnes of every thing that we taste; doubtless, if we apply ourselves unto it, we shall find also in this heavenly Sacrament (where of that was a figure) all sort of spiritual delights. And first, occurs the exquisiteness of the food; it being the bread of Angels, and sen● us down as far as from heaven, prepared to our hand, without other labour on our part, then, as in all bankers to dress ourselves handsomely, that we be not found to appear at so great a table, and in such company, without our nuptial or wedding garment, that is, without Charity▪ the love of God, Mat●●. 〈◊〉▪ 1● and our neighbour, or purity of hart from mortal breach of his commandments, though we be otherwise poor, and lame, and weak, he doth not disdain our company, but gives us a most hearty welcome. Come unto me all ye that labour; Matth. 〈◊〉▪ 28 and to whom it is painful to serve me, and are burdened with evil customs, and passions, and I will refresh you. O sweet, Thom. á Kemp. l. ● c. 1. n. 2▪ and friendly word in the ear of a sy●●er; that thou my Lord God dost invite this poor, and needy Creature, to the feeding upon thy sacred body: The heavens are not pure enough, and thou sayest, come unto me all. II. Besides this exquisiteness of the food, and company, and hearty welcome, if we attend, we may find that which will please the eye of our soul very much▪ to wit, the death and passion of our blessed Saviour (to put us in mind. Whereof, this holy Sacrament, and sacrifice is instituted; and, as it were, to Act it before us.) And what can be more comfortable to a sinner then to see before his eyes, the price of his redemption laid down? to receive into his breast the forgiver of his sins? the sacred body and blood by which they are more and more daily washed away? If we do understand what sin is, and how much it doth import us to be clear of it, we cannot but take great contentment thus to receive our Saviour, the lamb of God, who taketh away the sins of the world. 10. 1 29 Rejoice, o my soul, and give thanks to God for so noble a gift, and such singular comfort left thee in this vale of tears; for as often as thou recordest this mysteric, and receivest the body of Christ so oft dost thou work the work of thy redemption, and art made partaker of all the merits of Christ. Thom. à Kemp. l. 4. c. 2. n. 6. III. As to our taste, and other senses; if we consider the refreshment which we receive by this holy Sacrament, we shall find that the effect of it, is, to cure the pala●e of our soul; to take away our false appetites, which egg us to feed upon things that are hurtful, and poisonsome; to breed satisfaction, and contentment in our devotions, and spiritual exercises, and a right temper of body and ●oule, in which our health doth consist: By often receiving devoutly we shall come not to thirst so much after vanities; nor to be altered upon every suggestion or temptation, as being strengthened with this fruit of the Tree of life: And as by the practice of virtue we shall find the sweetness of it, so the same sweetness will diffuse itself to others by good example, and the house will befilled with the odour of the ointment, that is, we ourselves, Io. 12 3 and others will be pleased with it. O admirable and hidden grace of the Sacrament which is known only to Christ's faithful people. In this Sacrament spiritual grace is given, the strength of our soul is repaired, the beauty thereof, lost by sin, is restored. The grace is sometimes so great that from the fullness of devotion▪ ●ot the mind only but our weak body also doth feel● more strength bestowed upon it, Thomas à Kempis lib. 4. cap. 1. num. 11. IV. Who could by contemplation raise up his soul so high, would not fail to hear the music also of the Angels singing glory to God in this blessed mystery▪ for, that the Angels do assist in multitudes, both at the consecration and receiving, there is no doubt, Holy Fathers confessing it, and many visions confirming it; and seeing in his life time, in the desert, after his temptation, they came, and ministered to him; Matth. 4● 11. now in glory, they certainly never leave him; and attending him, they cease not to sing his praises; and also thy happiness, who hast the favour to entertain so great a Lord, to lodge so great a Guest, to have so pleasant a companion, so faithful a friend, so noble. and so beautiful a spouse. o happy soul which hast been made worthy devoutly to receive him, and receiving to be replenished with spiritual joy. Thom à Kemp. l. 4. c. 3. n. 4. Entertainment of our Saviour with the blessed Virgin, and S. joseph. I. THe time which our Saviour lived with our blessed Lady, and S. joseph, may be distinguished into three parts; the time of his Childhood; the time of his youth till man's estate; and the time after of his preaching: In the time of his infancy, and Childhood, though he were in most things like other children, yet some rays of his divinity at times appearing did not fail to put them in mind that he was more than a Child, he carrying himself with more discretion, and more pliableness then usually infants, and Children do; never froward, never untoward, modest in his sports, moderate in his desires: so that besides the natural love which parents have to their little babes, they had a particular sweetness, and contentment, in that he was such a babe, so qualifyed above all others; and accordingly when they beheld him, or took him into their arms, or provided necessaries for him, they did it not only with extraordinary love, but with loving reverence and respect; their minds being elevated to a higher pitch by the continuance of his divine comportment, and never having any the least cause of distaste▪ by him. This is he whom we receive into our breasts, and as so qualified he doth commend himself unto us, he having▪ as it were, 〈…〉 lessened himself into this form, to the end we should take him between our a●mes, and embrace him▪ and reverently kiss his fee●e, and hands; assuming the affections of father, and mother, so far as to express the utmost of our tender love towards him, in regard, that for us he would become an infant first, and then in this blessed Sacrament be as tractable to us, as a little infant, in whom is all that a fatherly, or motherly hart can desi●e. II. When his Childhood was past, we cannot but think they took so much the more soq●d comfort in him, by how much they observed in all his actions, and speeches, not only more of the man, but more of that maen who was d●scyph●●ed unto them by the Angel, to wit that it was he who should be great, 〈…〉 the Son of the highest, the Saviour of his people, r●igne for ever: And his discourses tending to the clearer explication of those high points to wit, in what true greatness did consist, what was the salvation expected, what was truly to reign, how all might come to be Sons of God, and favoured by him as such: they were infinitely taken with his conversation, spending nights and days with great contentment in him: and though at times he wrought with S. joseph at his trade of Carpentry, Marc● 6 3▪ their eye was never of him, nor their ●are from taking up every word, and action that fell from him; which actions doubtless were sometimes miraculous, and such as afterwards bred that confidence in ou● blessed Lady at the marriage feast to ask of him wine by miracle. Io. 3. 2● His coming unto us in the bl●ssed Sacrament, is to hold th●se discourses with us, to inlighte● our understanding, and to inflame our affections towards things of the other world; if we find it not at all, or not so mu●h as ●e might, it is because we give not ourselves leisure to ha●ken to him, but withdraw ourselves instantly from him to our worldly occasions: Attend a little to prayer, read some good book with reference, and respect to his presence, and yo● will find, that as the wiseman saith, he will impart good things to you; and be a comfort in time of care and tediousness: Sap. 8. 〈◊〉 If a● that instant you be called away endeavour to supply it afterwards by sometime of retirement: Sometime miraculously, he doth enlighten and inflame people without these diligences on their part; we must not presume of those extraordinary favours, but apply ourselves to the ordinary way of his proceedings. III. After our Saviour began publicly to wo●ke miracles, and to preach, we read nothing of S. joseph, probably he was dead, our Saviour and our blessed ●●dy assisting him; but our blessed Lady followed him, among the rest of the devout women; and we read in the Gospel, that she stood sometimes with out door, and could not get in by reason of the throng: Luc. 8. 20 By it we see her desire, and endeavour to be present with him at his exhortations and miracles, the more to increase in his love by the experimental knowledge of his greatness. Labour that the throng of importune thoughts, or affections, do not divert thee from enjoying. thy Saviour in this coniuncture, and from harkening to what he will speak to thy hart: say unto him: How come I by this favour tha● I may find thee alone and open my whole hart unto thee, and enjoy thee as my very soul desireth▪ that now no creature may divert me; that thou alone mayest speak to me▪ and I to thee as one friend to another, and as the beloved is wont to his beloved. Thom. a Kemp. lib. 4 cap. 13. Entertainment of our Saviour with S. John Baptist. I. S. John Baptist in his Mother's womb leapt for joy, Luc. 1▪ 〈◊〉 at our Saviour's presence, and for the benefit of sanctification then received; our Saviour, by the voice of our blessed Lady when she saluted S. Elizabeth▪ manifesting himself unto him, and presenting him with the first fruits of redemption, by freeing him from original sin, and imparting unto him his holy grace in extraordinary manner before he was born so that though he did ●ot see our Saviour with his corporal eyes, by the eye o● he knew him to be there present, and to his power expressed his joy and contentment in it. By the words of our Saviour, and voice of holy Church we acknowledge our Saviour to be present in the blessed Sacrament, though veiled with the resemblances of bread, and wine as the he was concealed in his mother's womb; if we reflect with all upon the worth of his person, the intent of his coming to us in this manner, daily more and more to sancti●y us, and strengthen us in his grace, and service, the familia●nes and frequency of this favour, we shall find that we have cause to leap for joy with S. John, and so much the more in regard that our Saviour's presence to S. John was at a distance, but to us, he is with us in our breasts; where we may make use of the words of S. Elis●beth speaking of herself, and for her speechless infant. Whence is this to me, that my Lord cometh thus to me. Luc. 1. 43. When the ●rke was brought into the Camp, 〈◊〉 R●g 4. ●he Children of I srael gave a great● shout, and the earth rang of it, and their enemies were astonished at the joy; much more joy should we show at the coming of our Saviour into us; and all the powers of our soul and body should make their expressions jointly and severally welcoming him. II. Our understanding raising itself to acts of lively faith, and humilitic may say in imitation of S. John (when our Saviour came afterwards to be baptised by him;) Matt. 3. 14 I ought to be baptised by thee, and thou comest to me? It were my part to run through fire and water to come unto thee, Werc it but to touch the hem of thy garment with the devout woman, Luc. 8 44 to the end to be cured of my inveterated diseases; and thou comest to me? Thou▪ who art the king of kings, the Lord of Angels, the onl●●onne of my God▪ God from all eternity without beginning? Io. 127. I am not worthy to untie the latchet of hi● shoe, nor to approach so near him as to do him th● humblest service that can be imagined, and ●e cometh to me, in this familiar, and friendly, and humble manner. Thom. à Kemp. l. 4. c. 1. n. 10. O invisible Creator of the world, my God, how wonderfully do●st thou deal with us? how sweetly, and graciously dost thou communicate thyself unto us in this bl●ssed Sacrament. This doth surpass all understanding▪ this doth in pa●●icular manne● draw the hearts of devout people unto thee, and inflame their affections. III. Towards which we may consider further, the contentment which S. John took in beholding our Saviour as he passed along divers times by him, when pointing at him he said, Behold the lamb of God; 〈◊〉 1 3● behold him that taketh away t● sin of the world; for his thoughts rested not in that which bodily eyes only did discover, but they reached to that which had been taught him by spirit of God; that this was he who though borne into the world after him, Io. 11● was from all eternity before him, the Redeemer promised, and now come to take away the sins of the whole world: and as he said in an other occasion, this was the Bridegroom, Io. 32● or spouse of our Souls, himself being only a friend of the bridegroom standing, and rejoy●ing at his voice: how much more reason have we to rejoice, and take content, who do not only hear his voice, but receive him with in us, for the selfsame effect for which he came first into the world, and to accomplish the work which ●hen he began. And as the eye of the bride is never of from the eye of the bridegroom whom she passionately affecteth, so should out eyes be fixed upon our Saviour in this blessed Sacrament, taking contentment in his perfections, which are without blemish, and in his benefits ●hich are incomparable. Th' a K●● l 4 c. 〈◊〉 12 It is very much to be lamented and pitied that we are so cold and negligent, aéd are not carried with more affection toward our Saviour, in whom is all our hope of salvation. IV. S John when he was in prison, sent two of his disciples to our Saviour with this Message for their satisfaction, Matt. 〈…〉 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. John what they had heard, and seen; the blind see, the lame walk, lepers ar●●lens●d, the deaf hear, the dead rise again, to the poor● the Gospel is preached, and blessed is ●e who is not scandalised in me. This is the way to increase in devotion towards our blessed Saviour, and this blessed Sacrament; not to be scandalised, or stumbled at what we see outwardly of him, but consider his power, his 〈…〉 mercy his meekness, in stooping to the poorest among us, for our comfort, and relief; and that we ca● expect no relief but from him; let us therefore humbly present our blindness, and lament, and deafness, and other miseries to him, with confidence that he will cure us, for he refuseth no body that truly desires and labours to be cured, and gives us more over forces to desire, and labour it. Entertainment of our Saviour with the Samaritan Woman. I. AS our Saviour sat alone, Io. 4● upon the brink of the well (at which people were wont to draw water for th●er occasions) expecting his spiritual, and corporal, refection; so in the Churches of Catholics (where his precious body is reserved in the blessed Sacrament, for the refreshment of the 〈◊〉, and of those that are in health) with great patience h● expecteth that people will come unto him; and though he might well be wearied with so much attendance, and thirs●eth nothing more them our relieve, yet even so h● sitteth still expecting, and by inward inspirations, and outward admonition saith to out souls as to the Sama●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 used towards him a● fi●st. How dost thou, being a ●ew, ask of me to drink, who am a Samaritan Woman? (for the jews do not use to converse wit● the Samaritans.) for much like is the answer of many, who pretend, that being people of the world, encumbered with worldly occasions, and employments, they cannot attend so often to be present at the holy sacrifice, or to receive: and ought not to be pressed, or exhorted, to it, it belonging (as they conceit) to such as are retired from the world, and not to their profession; as in the parable of the supper expressly they began all to excuse themselves; 〈…〉 one because he had bought a farm, and was to take a view of it; another because he had bought five yoke of exen, and was to make trial of them; a third because he had married a wife, as if that did make his coming impossible. II. Our Saviour, by his answer to the Samaritan, doth bar all excuse. saying, If thou didst know the gift of God, and who he is, who saith unto 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 greatness of the gift, and of the giver, in this blessed Sacrament, the wonder would be ●ather on his part, how he being the fountain of all that can be desired (in whom are all the treasures and the fullness of that which is God) doth ask of us, Col: 2 3 〈◊〉 to drink and eat, at his table▪ and that with such thirst, as if he wanted our company: 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; whereas there is no peradventure on his side, but he would certainly and freely give himself, and with himself impart his treasures unto us: and doth not refuse us because we are sinner's, so we do confess it, as this Samaritan, who acknowledged to him that she was an adulteress, and carnally given, having had five husbands; nor doth he decline us, because of our worldly business, but with reason expects we should lay it a side for some hours to attend him, as this woman who did not think this time long which she spent in discourse with ou● Saviour; and left her pitcher behind her for a time, that she might mo●e fully comply with him. III. At the first perhaps we may not find so much comfort in ●ec●iving, by reason of our overmuch greediness about our worldly affairs▪ or little use of praye●; the one dulling, the other withdrawing our thoughts; neither doth God always suddenly wo●ke any notabl● alteration in our souls, but by degrees as in this woman first ask her to drink, as if himself had needed: every good motion hath its beginning from him, jac. 〈…〉 every good gift is from above; and then he expects we should help ourselves by consideration of the dignity, the necessity, the profit of this blessed Sacrament. (Every one tha● drinketh of the water of this world shall thirst again, Io. 4. 〈◊〉 and be ever thi●ftie, till his dying day, not on● in ten thousand thinking that he hath enough, but that for one occasion, or o●her he would have more; but he that drinketh liberally of water which our Saviour will gives him, shall not thirs●● after the manner of the world, with trouble and vexation, but the very water of grace received shall be unto him as fountain ever bubbling and thrusting us on to life everlasting. The water of this world is heavy, ever pressing us downwards, cold, and subject to ill ●avours, and corruption, the waters of his grace received in the Sacrament give life eternal, and as betwixt temporal, and eternal 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 ●ur Saviour's 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 material water, and therefore alleged, that the well was deep, and se●ing he had nothing wherewith to draw water, she wondered where he should have thos● living waters: But he by little, and little raised her thoughts to understand that he spoke of spiritual water, and refreshment belonging to eternity; a thing which even in her understanding was of more importance; and therefore she said, she expected the Messias who would instruct her in all those high matters; whereupon our Saviour differred her no longer, but told her he was the Messias expected; which she instantly proclaimed, with grea●e joy, through the whole city from whence she came; and he was received in it with much satisfaction. O powerful word! I am he who speaks with thee. It is the Saviour of the world who doth thus familiarly impart himself unto us. Too great a person to be put in balance with whatever thing created, and his blessed presence too great a favour that any thing should be admitted to stand in competency with it. Come and s●● the man, who is able to satisfy you in all your doubts, and from whom you shall receive all goodness; take these things into your consideration, that you may enjoy the living waters which he promiseth, and in which you will find eternal comfort▪ V. His disciples returning from the to●ne with provision, wondered to find him talking with the woman; but 〈◊〉 more, when inviting him to take his refection vpo● what they brought, he answered, that he had other meat● to feed on, which they knew not; and to take away their ●ondering, he declared himself, that his food was to do● the will of his father; and whereas it was then near harvest time, his harvest was the good of souls; in all things endeavouring to raise our thoughts from these temporal things, to that which doth infinitely more import us, to wit, our spiritual food, and the harvest of which we ar● to make ou● eternal living; for which end he would remain with us continually under the shapes of bread and wine that as we cannot forget, nor forgo for any thing, our corporal food, so we should be as mind full, at leas▪ of our spiritual food and sustenance; and not neglect it, or differ●e it long for any temporal occasion whatsoever. O Lord my God, prevent m● with the sweetness of thy blessings, that I may devoutly, and worthily approach to thy Sacrament: stir up my hart towards thee, and ●ake away the heavy dullness ●hich possesseth me. Tho●▪ 〈◊〉 Kemp. lib. 4. c. 4. Entertainment of our Saviour with the penitent Magdalen. I. S. Mari● Magdalen is set before us as a pattern of the best love, Luc. 7. 32▪ after hearty repentance for our sins; her tears bearing testimony of her sorrow; her incessant kissing of our Saviour's feet, witnessing her love; and her anointing them, her desire of making satisfaction to her power: which three though at all times it behoveth us to practice, yet chiefly in order to the holy table of our Lord, before and after receiving him▪ which might be the cause among others, why he ordered her conversion to happen while he was sitting at board with the Pharisee; whose invitation he accepted the rather, because (as in the Samaritan) he had other food to feed on, then was outwardly set before him, and accordingly he wished him to take notice of what this woman was then doing, to receive instruction, how it had bee●●itting for him to have behaved himself towards our Saviour in his receptiopn, by discovery of his errors committed in it. II. The pa●able which our Saviour used to the Pha●isee of two debtors, whereof one owed a great sum of money, the other a less, and were both forgiven; may serve us for the first document, and ●each us, that we are all debtors to our Saviour, more or less; and that he that ●hall think himself less debtor than another, shall run great hazared to be grossly mistaken; as we find this Pharisee was; and that other, who comparing himself with the Publican, Luc▪ 1: v. 14 however in his own eyes he thought he deserved better, was found in the eyes of God to be far behind. Let every one therefore retire himself into the closet of his hart, and look over his obligations, new and old; he will not find them all canceled; if those for which he was eternally to lie in chains have been delivered us upon repentance, and promise of amendment (as to the servant that fell at his Master's feet, Ma●e. 18. 27▪ and craved his patience) let us look whether the obligation which we have to our Neighbour, to deal by him as God hath dealt by us, be discharged. And if we fi●d no great sums of this nature owing, yet besides infinit● little debts which we daily incur, we have the great debt of his patient forbearance▪ still lying upon us, and of his more than patient love, out of which he hath not been overcome with our often offences, but still favoured us with his graces: in regard of all which, we must prostrate ourselves with the Magdalen at our Saviour's feet, with tears acknowledging our Arriers. More in number● then the hairs of our head, and pour them out largely as water, confessing that all we can do is not sufficient to discharge even this new obligation of his gracious admitting us, poor sinner's, to his table, What doth this pious condescendency mean, and this friendly invitation? How shall I dare to approach, who have nothing good whereon to presume? Th. a Kempis. lib. 4. c. 1. n. 3. III. But ●o draw so near as we can to our discharge, we must chiefly in this occasion practise acts of love; which is two fold, towards God, signify'd by her incessant kisses; and towards our Neighbour, signified by the ointment bestowed upon our Saviour's feet. These two are the fullfilling of the law; Ro● 13 10. and in these two consisteth our Plenary Indulgence, and remiss●●●: for, having received absolution of all great offences, which we could remember, in the Sacrament of confession; in this are forgiven more fully those which we could not remember, and what other venial sins we may have committed since confession, being sorry for them, with purpose ●o amend; and by acts of love, and true contrition, which are proper to this Sacrament of love, much of the pain due to sin is released; and the more, the more we love, as our Saviour said, in conclusion, of this blessed saint. Many sins are forgiven her, because she loved much, he that finds less forgiven him, it is sign he loved less. And of that love which we owe our Neighbour the holy Ghost telleth us, that alms giving, or works of mercy deliver from all sin, Tob. 4. 11. and from death, and will not suffer a soul to go into darkness. Th. a Ke● l. 3. c. 59▪ Lord what is my confidence in this life, or what greater comfort among all things under heaven; is it not thou my Lord God? IV. The Magdalen understood her unworthiness yet did not forbear to approach to our Saviour▪ but knowing the greatness of her disease, she came with humility to the Physician, whom she found able and willing to cure her, she placed herself behind 〈◊〉 his feet; shame commanding her to be bashful, love drawing her on to a reverend confidence: she began with tears, but never ceased to kiss his feet; for whoever hath least cause to weep hath most cause to love, his sins being either forgiven him, or prevented▪ S. Greg●● She considered what she had done and would put no stint to what she was to do for satisfaction▪ she poured forth tears from her eyes, but more acts o● love from her hart, and her very tears served her as oil to 〈◊〉 me her affection, comparing her own unworthiness with so kind a reception Behold this woman: compa●e reception with ●eception: by how much this is more gracious, by to much thy tears and kisses ough to be more abundant and ●ervent. Entertainment of our Saviour with th● Cananean. I. THe Magdalen was not so lovingly entertained, but the Cananean may seem to have been as roughly, Matth. 〈◊〉 22. at first, rejected; for though she cried after him a main; and had his Apostles intercessors, and coming nearer prostrated herself before him, she could hardly be heard; because she was a stranger by nation, and not of the jews, to whom our Saviour was immediately sent and not to the gentiles. It is true also that her request was not directly for her spiritual relief, as the magdalen's but for the relief of her d●ughter that was tormented with an evil spirit: Yet that was figuratively her soul, S. Jerome. (as S. Jerome interpreteth it) oppressed as then with Idolatry. And all this to us is an Instruction, no● to come at any time to this blessed Sacrament for human respects, as to do as others do, or because we ●ill no● displease, or only for some temporal end that tendeth not to our spiritual good; for tho●gh nothing of this be absolutely unlawful, and in time God hath so much mercy of us, that he turns our affections to some better motives▪ yet we shall not have ●or the present so much benefit; but ●ather do deserve in some measure a check and that out Saviour should turn himself from us; for he comes not to us for those ends, but for our spiritual occasions. II. The poor woman, as it seems, had so much belief of our Saviour's power, and so much confidence in his goodness, that she would not be beaten of; but the more he delayed her, the more earnest she was in her request; and having used other expressions before, explay●ing her daughter's necessity, here prostrating herself before him, confined herself to few words saying only, Lord help me. And our Saviour ●elling her, that it was not good ●o take the bread of the Children, and to cast it to the dogs: She nothing troubled at i●, but humbly acknowledging her unworthiness, replied, that it was true, but ye●●hat little dogs did feed of the crumbs that fell from their ●●asters table. In effect saying with the prodigal Child upon his return, 〈…〉. 〈◊〉 I have sinned against heaven and in thy sight, now I am not worthy to be called thy son make me as one of thy hirelings, or servants, or the meanest in thy house, to sit under thy table; for the crumbs which fall from it are more delicious than all the dainties of the world, and more sovereign for all my infirmities. O heavenly banquet, O sacrum convivium▪ in which Christ is received, the memory of his passion is recorded; the soul is filled with grace; and a pledge of future glory is given into our hands. III. Her perseverance, and humility prevailed so far with our Saviour, that he not only granted her request, in the cure of her daughter; but greatly commended her faith; giving us to understand, that nothing must beat us of from steadfastly believing his blessed presence, and the power of the Sacrament, though we do not suddenly feel the effect of receiving▪ and that we must humble ourselves the more, and impute the delay to our own undeserving, as truly the cause why we feel not so much benefit: And it is no ill way to deserve increase of grace, to offer to our blessed Saviour at the time of receiving a good purpose to abide, or dissemble a reproach, or a hard word, which may fall from our neighbour towards us, by example of this Woman, who in effect seemed to be reckoned no better than a dog; and how meanly do some people think, and speak of our Saviour himself, and of this holy table? Yet he dissembleth it for our good, and continueth his gracious presence with us. Entertainment of our Saviour with Ma●tha Marie and Lazarus. I. LAzarus is figure of the purgative life, Martha of the active▪ Marry of the contemplative. The acts which are proper to all these three, can not be better employed then in entertaining our Blessed Saviour, with the like love that these two sisters, and their brother Lazarus did entertain him in their life time. Lazarus first languished, 〈…〉▪ then died of his sickness; but was restored to life by our Saviour, and at an entertainment, a little before our Saviour's passion, Io. 〈…〉 was one of th●se that sat at table: It is far from our duty, but too often seen in us, that by disorder, we suffer ill humours, and ill dispossitions to grow in our souls, which vitiating the health thereof, we languish, and are dull in the service of God; a●d not using convenient remedy in time, we come to die mortal offence; and abiding long in it, we become oysome, Io. 11 39 and of ill example to others; and were not the goodness of God incomparable, so we should lie irrecoverably turned into very earth, without possibility of returning, or raising our head towards heaven: But our Saviour; of himself, proffers to coem to us, and raise us. He is dead, but let us go to him; and out of our corruption draweth our greater good. Here it fitting we should borrow tears of the sisters; and contemplating our own spiritual misfortunes, bewail them unconsolably. Lord, what a disaster was it to me, that I should forsake thee? if I had had thee in my thoughts, as I ought, this would not have befallen me; I am loathsome to myself in this dungeon of sin, in which I am buried; what a weight of difficulty doth press me down, that I cannot raise myself▪ Command, sweet● jesns, that the stone be removed; give me grace to understand thoroughly where I have laid myself; call upon me with a strong voyc●● Lazarus come forth; untie the bonds in which I am ensnared; o how willingly will I obey thy voice, and be careful not to fall into the like hereafter. II. We may easily imagine what joy this bred in the two sisters, but it bred also no less envy; and malice in some of the jews in so much that the chief of them contrived how they might kill Lazarus, because many did beleieve in our Saviour by occasion of this miracle. Io. 12 ●0 By which we must learn both to be thankful to our Saviour for so great a benefit, as at which the very Angels do rejoice; and be the more wary we be not entrapped by our Ghostly enemy, Luc. ●5 10 who like a roaring lion walketh about, seeking whom be 〈◊〉 devour; 〈…〉 the diligence of Martha in intertaying 〈…〉 will put us in a way to secure ourselves 〈…〉. Our Saviour in such an occasion said unto 〈◊〉 Martha, Martha, thou art careful, and art troubled about many things. Lu●. 10 42 He did not mislike her carefulness: not to be 〈◊〉, is next degree to neglect; to be careful and 〈…〉 I, argues pusillanimity: to be 〈…〉 out of a noble disposition, confident in that which is best: And, speaking of entertainment, in three things people use to show their care; that there be variety of good meats; 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 evil customs after our reconciliation: Variety of virtuous actions sometimes praying, sometimes reading, sometimes doing some deed of Charity, spiritual or temporal, sometime attending to our other occasions according to our calling. And thirdly that all these things be not done at random, but in an orderly, and constant way, and distribution so near aspossibly we can. III. It is very true, that Charity, or the love of God▪ is the queen of virtues, and is that one thing, which is absolutely necessary, as indeed comprehending all other virtues, 1 Cor. 13 4 as the Apostle setteth forth unto us: Charity is patient, benign, doth not envy etc. and is never to be taken from us; because faith, and hope, and other virtues will cease in heaven, where there will be no occasion of them. Charity remaineth for ever. And happy are they who with Marie Magdalen can sit at the feet of our Saviour; by hearing and speaking of his love▪ to inflame it in their hearts: It is the best part, yet they must understand that, so long as we live in this vale of misery, it is but a part; it must be so attended unto▪ as not to hinder other occasions, which daily call upon us. And even in this entertainment of our Saviour, when we receive him, though our whole life time were not sufficient to attend upon him for once receiving, yet having set at his feet some convenient sp●ce, so we part ●o● from him for idleness, ortediousnes, or neglect, we may not omit other necessary bysines; but having commended all the occasions of the day, or week following▪ to his direction, we shall find that we shall have no reason to complain that we are left alone, but be holpen, 〈◊〉 assisted in our distractions by our former quie●. 〈◊〉 thou art my beloved, Thom. 〈◊〉 Kemp. l. 4 c. 13 n. 2 chosen among a thousand, in whom it hath pleased my soul to dwell all the days of my life; thou are he in whom is all true peace and quire. Entertainment of our Saviour with Zacheus. I. ZAch●us was Prince, Luc. 19 or chief of the Publicans: a rich man, and desirous to s●● our Saviour, as he passed that way, but could not by reason of th● throng of people, himself being low of stature, therefore running before, he went up into a sycomore tree. that he might see him. This represents unto us the condition of many. who are hard of belief, and find a thousand difficulties▪ particularly in this Mystery of the blessed Sacrament; humane reasons thronging upon 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 endowed with natural wit, the more difficulty oftimes they find; and where their natural wit doth not help the ●ownes of their stature, they think that run●ing before every body with philosophical discourses they shall discover that which will give them content and satisfaction. But as Zache●s had been little the better, if no other co●●●e had been taken, but his stepping into the sycomore tree, and perhaps that only sight might have put him into a m●aner conceit of our Saviour then before it; Thom. à Kemp. l. 4 c. 18 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 doubtfulness. etc. II. In regard notwithstanding that his endeavour to see our Saviour was not all together of curiosity, b●● probably out of some reverend conceit of him mingled with it, our Saviour taking compassion of him showed him the way how he might come, both truly to know him, and enjoy him; wherefore looking up upon him, he 〈◊〉 unto him, make haste, and come 〈◊〉, for this day, I 〈◊〉 abide in thy house. It must be light from our Saviour eye, supernaturaly enlightening us, that must give us 〈◊〉 ●rue notion of this mystery; it is our duty how lo● 〈◊〉 we be of stature, or however rich in natural 〈◊〉 to make haste, When ever any reason represents itself 〈◊〉 trarie to what faith doth tell us (not to run higher a●● higher in our 〈◊〉) but ba●●ing discourses, to 〈◊〉 lower and lower into our own disabilities, mindful of that caveat which S. Cor. 8.2 Paul gives us: If any man think that he knoweth some thing he hath not yet known how he ought to know. Thom. à Kemp. l 4 c. 18 n. 2 Many have lost their devotion, while they would be searching into higher things. III. And he made haste, and came down, and received him rejoicing; and when all saw it, they muttered, saying, that he turned in to a man that was a sinner. But Zacheus standing said to our Lord: Behold the half of my goods I give to the poor, and if I have defrauded any man of any thing, I restore fourfold. Let people mutter as they please, either at the blindness of our faith, or at our haste to come to our Saviour, and often receiving; We see here the benefit of it▪ the more we submit our thoughts to faith, the more constant we become in it; the oftener we receive, the more grace is derived into us, and more light, and resolution to discover, and remedy things of which before we made no account: And ●he office of our Saviour, and intent of his coming, being to seek and to sav● that which was lost, we have the more frequent occasion, and more potent motive to seek ●ith him into our souls, and expect salvation from him. Thom. à Kemp. l. 4▪ c. 16. n. 2▪ Behold I stand before thee, poor and naked, begging g●ace, and craving mercy. Intertayment of our Saviour with the people of Jerusalem. I. THe Prophet Zacharie exhorts the people of Jerusalem greatly to rejoice, and to exult in regard of our Saviour's coming: Zach. 9 9 Behold thy king shall come unto thee poor (or as S. Matthew records it) seek, sitting upon an, Ass, and upon a colt, the foal of an Ass. And he gives the reason, Matth. 21▪ because in this meek and ●umble manner he intended to conquer the world bringing both jew and Gentle to receive him as their king, and to obey his commands and directions. The same meek, and humble manner he continues till this day, particularly in the blessed Sacrament, offering himself to be received b● us in so loving a way, that however they who have ●ier thoughts pinned upon worldly greatness, may t●●nk it strange in him, and folly in us to believe, tha●●e should come unto us in so poor, and infirm wise, yet to those who truly consider his loving intent in it, it is both admirable, and to be received with all joy and exultation, subiecting our understanding to his power, wisdom, and goodness; and bridling our wild thoughts from ranging out of the high and beaten way of Gods received truth. II. The expression which the people made of their joy and contentment, was not a little also to be admired, considering the humble manner in which he choose to make this his solemn entrance: The disciples covered the Ass, and the colt with their garments; the people likewise Spread theirs upon the ground all a long as he road; others cut down branches, and leaves of trees, and strewed them in the way, and multitudes that went b●fore him▪ and followed him, cried Hosanna, to the Son of David; blessed is he that cometh in the name of our Lord, Hosanna in the highest: And when he was entered Hierusale● the whole city was moved, saying who is this? and the people said, this is jesus, S. Bern. the Prophet, of Nazareth in Galilee S. Bernard tells us, that to receive our Saviour worthily, we must be clad with the garments of the Apostles, their doctrine, their virtues, their obedience, their charity; we must lay ourselves under his fee●e, acknowledging that whatever we have is his; garment, branch, and leaf; and incessantly consider who he is; for whatever we can arrive to know of him will fall short of his worth: This is jesus: Blessed is he that can understand this word. Thom. à Kemp. l. 2 ●▪ 8. n. 2. He that finds Jesus, finds a good treasure, yea a good above all goods: He that loseth Jesus, loseth more, than the whole world. III. Our blessed Saviour, amidst all this entertainment, and all this joy of the people, so soon as from the top of mount Olivet he discovered the city of Jerusalem, broke forth into tears, and into a most sad expression of himself. Luc. 19 2 O Hierusalsm; if thou 〈◊〉 known, even in this thy day, the things which belong to thy peace; but no● they are hidden from thy eyes. etc. He saw that however the whole city was moved at his coming, the greatest part of it, had not the motions towards him ●hich becomed them, and him; and even many of those 〈◊〉 for 〈◊〉 present cried Hosanna, would not long after be 〈◊〉 and cry Barrrabas, and Crucify him. Where we see with how much reason the Apostle admonisheth every one of us, 1 Cor ●● 28. to examine, and prove himself, before and after he eats of this facred bread, that he come not unworthily not making difference betwixt this and a common table; nor after having been entertained at it, return like a dog to his vomit. We approach to him who hath an eye which searcheth into our very hearts; there is no dissembling: but as he searcheth into us, let us search into his deservings, and be midfull of them, and we shall find the peace of God, which is hidden from the eyes of the world, and enjoy the peace of our mind, which will be to us a continual banquet. Prov. 15 ●● And instead of drawing tears from our Saviour, we shall rejoice him and the Angels; who will join with the devout people, and sing Hosanna, Th. a Ke● 1. 4. c. 17. n. 5 at this happy meeting. Let all people, nations, and tongues praise thee, and thy holy, and mellifluous name, and magnify it with ardent devotion, end jubilee. etc. Entertainment of our Saviour with the first Christians. I. IT is recorded of the first Christians that they were presevering in the doctrine of the Apostles, Act. 2 42 and in the communication of breaking of bread, and prayers, and great fear was in all. And all that believed were together, and had all things common. Thierry possessions, and substance they sold, and divided them to all, as every one had need. This being the practice of those primitive times, it must serve us as a pattern, in some proportion, to imitate, at least in the occasion which we have to receive our Lord, and partake of that heavenly bread, which they handled with so great reverence: And first we must continue steadfast in the doctrine of the Apostles concerning it: which doctrine we may read at large in the eleventh Chapter of the first of S. Paul to the Corinthians, confirming what the Gospels deliver, concerning the reality of the Body and blood of our Saviour, under the shapes of bread and wine; and teaching us how great difference we ought to make betwixt this spiritual banke●, and other meetings; and consequently examine ourselves before hand, and clear our consciences from sin coming to receive him, who is the searcher of hearts and judge of the quick and the dead. Th. a Ke. 1. 4. c. ●. If thou hadst the purity of Angels, and the holiness of S. John Baptist; thou were not worthy to receive this Sacrament. II. Secondly; it is fitting we should bestow some time in prayer, both before and after receiving; and not come abruptly to the holy table, or go from it, as we would from an ordinary meal; but think what we are doing, and have done; and commend ourselves to God, and his Saints upon it, that we may receive the benefit of so great a treasure more plentifully. The Apostle tells us▪ i, Cor. 11 30 that many were weak, and feeble among the first Christians, and many did die, because they made little or no difference betwixt this and other meats; which spiritually at least doth befall us, when we come and go away unreverently; for first we grow weak, and feeble in our resolutions of serving God, and keeping his commandments, and then neglect them, which brings us to the death of our souls. III. Thirdly the day in which we receive, it were fitting we should continue in our thoughts the fear of God, more particularly th●n other days, remembering now and then what a guest hath vouchsafed to lodge in our breast: and fourthly also wean ourselves some thing from the pleasures; and vanities of the world; doing some act of charity towards our Neighbour, by way of alms or otherwise; taking heed that we fall not into contention with others, but maintain love and charity towards all; for our Saviour hath reserved nothing from us, but given us his whole substance; and this is properly the Sacrament of love, in which he desires to be with us, one body and one spirit, and that we should be so one with another, Ec●. 4. 4. as we have been called in one hope of our vocation. O my God how much did they endeavour to do to please thee? How little is that which I do? How little time do I bestow wben I prepare myself to receive? Seldom wholly recollected, more seldom free from all distraction. Thomas a Kempis l. 4. c. 1. n. 5. Entertainment of our Saviour with the Apostles. I. S. Peter upon occasion of the transfiguration of our Saviour said unto him. Lord it is good for us to be here; Matt. ●● if those wi●●, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. Our Saviour in the blessed Sacrament doth not show himself in a glorious shape, but shrouded with the cloud, or form of bread and wine; yet beholding him (not with the eye of sense, as then S. Peter) but with the eye of faith, we may with as much love and confidence say unto him, Lord, it is good for us to be here: and instead of the tabernacles of Moses and Elias, make use of the figures of the old testament, which represented this blessed mystery; as the Sacrifices of Abel, and Abraham, here accomplished; and the Manna, outgone by many degrees; and the Paschal lamb, and the bread of proposition, and the daily Sacrifices, and what ever el● is recorded in all the ceremonials, with all the prophecies; and consider how much the person of our Saviour, and the manner of his being present with us, and the inrent and effect of this my sterie, doth exceed all that is gone before; and taking up thy rest in the tabernacle of thy hart with our Saviour, say often to him, how amiable are thy tabernacles o Lord of hosts! Ps. 83. My soul longeth, and languisheth after the course of my Lord: my hart, and my flesh have exulted in my living God. etc. II. S. Paul had a desire to be dissolved; that is even to die, that he might be with Christ, esteeming better than life, or any thing that that this life can afford; Phil. 1. 23. that was a desire of seeing him in an other world; yet if we did conceive things in their right value, we should in reason, with as much fervour, lay aside all worldly business to be with Christ in this blessed action at convenient times; saying with the same Apostostle; To me, Ibid. V. 2●. to live is Christ, and to die is gain: that is Christ is my life; and though I forsake all the world to be with him, I shall be a gainer by i●- Who therefore shall sever us from the Charity or love of Christ. Tribulation? Or distress? or famine? Or nakedness? Rom. 8▪ 35. Or danger? Or persecution? Or the sword? I am sure that neither death, nor life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, nor might, nor height, nor depth, nor other creature shall be able to separate etc. I desire to be dissolved from this mortal body, that I may see thee face; but seeing it is thy pleasure that I only enjoy thy in this covert manner, I willingly forgo all worldly content, all company, all pastime or entertainment, to be with thee, for thou art my God, and all things. III. S. Andrew with another, seeing our Saviour once pass alone by him, and hearing S. John Baptist (whose disciple than he was) say, ●●. t. 36. Behold the lamb of God, accosted our Saviour, and asked him, Master, where dwellest thou? And he said, come, and see; they came and saw, where he abided, and tarried with him that day. What can be more beseeming thee in this blessed action, than even out of compassion to ask our Saviour where he dwelleth here below, seeing his glorious habitation is so adorable in heaven. What are our Churches, be they never so sumptious? And how many of them are more like stables than Churches? And what is thy breast? Come near, and home to thyself, and see where, and how thou intertaynest him, and how long thou usest to stay with him▪ S. James, and S. John, upon occasion that the Samaritans once did with discourtesy refuse to give passage to our Saviour through their city, Luc. 9 52 would have commanded fire from heaven upon them, which zeal though our Saviour reprehended as unreasonable, yet it behoveth us to reflect, how deeply we are apt to take an indignity offered, where ourselves are concerned and how slight oftimes we make of this so great a courtesy of our Saviour, though it wholly concern us; and again how that really that punishment was not exorbitant, considering the person contumeliously rejected, and yet how little oftimes we value him. IU. Finally therefore join with S. John, who deserved the name of the beloved disciple; and seeing our Saviour is pleased to remain in thy breast, as he gave upon his a resting place to S. Io. 13 23 John, be not backward, nor straight laced in point of love, but as the favour is greater, so to thy ability strain thyself to greater love: give him his full rest in thy soul: do not disquiet him with v●● quiet thoughts, words, or deeds. Beg of him that he will stay with thee, even beyond the time limited by the species; Luc 24. 29 say with the two disciples. Mane nobiscum Domine quoniam advesperascit. l. 4 c. 16 n. And with the devout Thomas a Kempis. Would to God that thou wouldst totally inflame me by thy presence: Io, 20. 2● stretch forth thy hand with S. Thomas, and touch his sacred side, and hands, and frete, and kissing them say. My Lord and my God. Intertaynments of our Saviour with the Angels and Saints. I. While the Apostles, at our Saviour's Ascension, were looking towards heaven after him, two Angels appearing said, what stand you looking into heavon? Act. 1 1● This jesus, who is taken up from you into heaven shall so come, as you have seen him going into heaven. And really if we should consider only the worth, and dignity of his person, it were but fitting he should in all occasions appear in so much, and much greater glory; but stooping to our weakness, and to our commodity, behold how he cometh, not clad with glory, but clouded under the shapes of bread and wine; yet this is the same jesus, who then taken up into heaven, sitteth at the right hand of his heavenly Father in glory. Stand therefore, and look earnestly into this heavenly mystery. Admire and love his goodness; once he will come to judge; but to do mercy upon us, to increase his graces, to bestow himself in so friendly a manner, he comes millions and milleons of times, and will continue so till the end of the world. This is jesus, this is my Saviour, my Redeemer, my all things. O that I could say, he shall never be taken from me. Come sweet Jesus, and come so, that I may ever enjoy thee. Amen. II. His taking up into heaven, betokeneth not any need that he had of assistance (for he ascended of himself) but the reception, or entertainment, which the Angels and Saints gave him at his ascension: all the nine quires ranking themselves in order, from the highest to the lowest heaven, and taking him in the midst of them singing praises of his divinity, and humanity, and of the wondrous things which he had done; and suffered for mankind, and rejoicing at his exaltation even above themselves; 3. reg. 8. 7. the Cherubims, not daring to stretch their wings over his head, as anciently over the Ark; and the Seraphins, Esay. 6. ●2. hiding their faces, in reverence of the splendour of his glorious countenance; the Thrones, and Dominations, and Principalities proftrating themselves unto him as king of kings and Lord of Lords; Ap. 9 16. and the rest of the heavenly court doing homage every one in his degree. Why stand we looking only upon him? And not industriating ourselves to do him, with the holy Angels, all the honour and homage that lieth in our power; or perhaps do not so much as look after him, but let our thoughts and feet wander instantly after other objects. O object eternally to be looked on, and vpon which the Angels; and saints do eternally look, and cannot be satiated with the beauty and riches of it. III. S. John said once to the people. There hath one stood in the midst of ye whom ye know not. Io. 1. 26. Let not this be now verified in thee, after so many evidences; Imitate the faith of the Apostles, and say with S. Peter. Thou art Christ, Matth. 16 the son of the living God. Say with Nathanael, Thou art the Son of God, Io. 1. 49. thou art the king of Israel. Looking up into heaven with S. Stephen, acknowledge that this is the same Jesus, Act. 7. 55 who standeth at the right, hand of God. Hearken to S. John Chrisostome, S. John Chrysost. who tells us, that millions of Angels do assist at the holy sacrifice, and holy communion, with head and knee bowed before him: S. Agnes say with S. Agnes. To him I keep my faith, to him with entire devotion I commit myself. Say with S. Agatha, S. Agatha Carnal medicine I never applied to my body but I have my Lord Jesus, who by his word alone doth, repair all things. S. Cecilie Sing with S. Cecely▪ Let my hart become without spot, that I may not be confounded in the sight of my heavenly spouse. Offer up unto him with these, and other Virgins. Purity of ha●t; with the holy Confessors, mortification of thy senses: with the holy Bishops and Doctors, entire obedience to that which they have generally delivered concerning this blessed mystery▪ with the glorious Martyrs, constancio and resolution in whatever opposition? With all the Saints, joy and exultation at the glory and goodness which shineth in it, and falling down with them upon thy face before him say. Amen Benediction, and glory, and wisdom, and thanksgiving, honour, and power, and strength, to our God for ever and ever. Amen. THE TABLE. PReface to the Reader. 3 Introduction to the following Medit. I. Part. 5 Introduction. II. Part. 6 The Incarnation of our Blessed Saviour. I. Part. 8 The Incarnation. II. Part. 9 The Incarnation. III. Part. 10 The Incarnation. IV. Part. 11 The Visiting S. Elizabeth. I. Part. 12 The Visitation. II. Part. 14 The Nativity of S. John Baptist. I. Part. 15 The Nativity of S. Ihon. II. Part. 16 The office of S. John as Precursor. 17 S. Joseph certified by the Angel. 1● A preparative for the receiving of our Saviour. I. Part. 20 Of the preparative. II. Part. 21 III. Part. 22 IU. Part. 22 The journey of Jesus, Marie, and Joseph to Bethleem 23 The Birth of our Saviour. 25 The Angels joyful tidings to the shepherds. 26 The shepherds make haste to our Saviour, 27 The Circumcision of our Lord. 28 Of the name of Jesus. 29 The start which appeared in the east. 30 Herode troubled. 31 The Sages find our Saviour. 32 The purification of the Blessed Virge●. 33 The law of Purification. 34 Old Simeon meets our Saviour. 35 He take the Child in his arms. 36 Simeon his Prophecy. 37 Anna the Prophetess. 38 The flight into egypt. 39 The kill of the Innocents'. 40 The return out of Egypt. 41 Christ in the Temple at twelve years of age. 42 His Answer to his mother. 44 His life till thirty. 45 Introduction to the meditations of the Passion. 46 The Council of the Jews against our Saviour. 47 The Pascal Lamb. 49 The Washing of his disciples feet. 50 The parting of Judas from the test● 52 The Institution of the Blessed Sacrament. 53 His Prayer in the Carden. 55 Our Saviour betrayed. 56 What passed in the night. I. Par● 58 II. Part. 60 Our Saviour accused before Pilate. 61 He is sent to Herode. 63 Barrabas preferred. 65 The whipping of our Saviour. 67 The Crown of thorns. 68 Ecce Homo. 70 The Carrying of the Crosse. 72 The Crucifying. 74 The words of our Saviour. I. Part. 75 II. Part. 76 III. Part. 77 IU. Part. 79 V. Part. 80 VI Part. 81 What happened after his death. 82 The taking from the Cross and burial. 84 An exercise in honour of the wounds of our Saviour. 85 Of the Passion by way of repetition. I. Part. 87 II. Part. 89 III. Part. 90 IU. Part. 92 V. Part. 93 The soiitude of our Blessed Lady. 95 Introdnction to the Mysteries of the Resurrection. 97 Our Saviour's going down to limbo. 98 His Resurrection and appearing to his Mother. 100 II. Part. 102 III. Part. 103 The Angel speaks to the women. 104 Peter and John run to the sepulchre. 106 He appears to the Magdalen. I. Part. 107 II. Part. 109 He appears to the women. 110 To the disciples travelling. I. Part. 11● II. Part. 113 He appears to the disciples together. 114 And to them with S. Thomas. 116 The causes why our Saviour kept the marks of his wounds. 118 Our Saviour at the fishing. I. Part. 119 II. Part. 120 Our Saviour's discourse with S. Peter. 122 He foretelleth him of his death. 123 He appeareth to them at table. 125 He appeareth in Galilee. 126 Christ's Ascension. I. Part. 128 II. Part. 130 Considerations moving to the love of God and of our Neighbour. 132 An act of humble acknowledgement of our own weakness. 133 The length of the love of God. 135 The first means to perpetuate our love. 137 The happiness of younger years. 139 The second means. 141 Of the desire of being dissolved. 143 The Eternity of love in the love of our Neighbour. 144 The latitude of the love of God. 146 It's universal because to every one in particular. 147 How we may imitate it. I. Part. 149 II. Part. 151 The height of the love of God. 153 How we are to imitate it. I. Part. 154 II. Part. 156 The depth of the love of God. I. Part. 158 II. Part. 160 The coming of the holy Ghost. I. Part. 161 II. Part. 162 Fruits of the holy Ghost in the first Christians. 164 The Mystery of the Blessed Trinity. 166 The obligation we have to love God. I. Part. 167 II. Part. 169 III. Part. 171 IU. Part. 172 Aspirations tending to the increase of the love of God in twelve Paragraphes. 173 Intertaynments of our Blessed Saviour when we receive th● most blessed sacrament. First as God. 188 As king. 190 As spouse. 192 As the good shepherd. 194 As Master or Teacher. 196 As our Physician. 197 As our Redeemer. 199 As our Judge. 201 As Mediator and Advocate. 203 As our friend. 205 As our Brother. 207 As the sacrifice of the law of grace. 208 As a spiritual banker. 211 Entertainment of our Saviour with the blessed Virgin and S. joseph. 213 With S. John Baptist. 215 With th' Samaritan woman. 218 With the penitent Magdalen. 221 With the Canane●n. 224 With Martha, Marie and Lazarus. 225 With Zaccheus. 22● With the people of Jerusalem. 229 With the first Christians. 231 With the Apostles. 233 With the Angels and Saints. 225 FINIS. Errors of the Second Part. Such, as is hoped will not trouble the understanding reader, are omitted● Pag. Lin. Err. Corr. 9 1 mind wind 9 9 us more more 11 10 to tho● 15 28 it turn it to turn 16 31 spuorie savoury 25 17 then their 30 the to 52 32 of deal 54 25 soldeer soldiers 55 ● God go 61 21 diffension dissension 62 11 ofsentation ostentation 63 35 speed spread ● 31 o of ● 25 not reflect not to reflect ● 22 we we if we, if we ● 41 which with ● 4 ffis all shall 95 4 in in the 34 than thou 100 33 impace impeach 104 1 to us ●s 117 27 ercised exercised 122 18 and at 125 39 house of a house 40 of a deal 130 39 all not 140 1 consider we consider 149 1 loving lea●ing 156 6 best be best 168 2 ayp has caiphass 174 2 owe awe 184 20 say I say 202 7 followers flowers 10 per pen 206 29 mal map THE LIFE AND DOCTRINE OF OUR SAVIOUR JESUS CHRIST. With short reflections for the help of such as desire to use MENTAL PRAYER. THE SECOND PART. Wherein every seventh Meditation is an application of the former to the most BLESSED SACRAMENT. Also seven Seats, where, by the contemplative our Blessed Saviour may be found in the seven Days of the Week. IHS BY H. M. of the SOCIETY OF JESUS. GANT by MAXIMILIAEM GRAET at the sign of the Angel 1656. Permissu Superiorum. INTRODUCTION To the Following MEDITATIONS. THe following considerations being grounded upon the doctrine of our Saviour, it is connatural first to cast our thoughts vpon the excellency of the deliverer of it: For as S. Ambrose observeth, L. de Virg Primus discendi ardour, nobilitas est Magistri, the first spur to learn is the excellency of the Master. And who more excellent than our Saviour? Whom the Angel proclaimed Great in all things that can be esteemed great; Luc. 1. 32. and the son of the Highest in all things that can be accounted high; himself being equal to his Father. The beloved disciple tells us, Io. 1▪ he is the word of God from the beginning of all eternity, coëternall with him who spoke him; so that nothing that is in God, or in his pleasure, can be hidden from him. And again, in him was life, and life was the light of men. As who should say, he was from all eternity, and is, the fountain of life, and light, and all that proceeds from him gives life, and light; all is dark, and deadly which is contrary to his doctrine and word. II. This only begotten son, 10. 1. 18. who is in the bosom of his Father, and privy to all his counsels, vouchsafed to come among us, to impart them unto us, and not only to teach as a Master, but to encourage us as a Companion in performing of them; nothing so hard doth fall from his mouth which he doth not in his deeds, and sufferings show that it is not beyond flesh and blood to do and suffer; he was in the bosom of his Father, in eternal rest, and pleasure, aod happiness, and did not disdain to come in mortal flesh to partake of our miseries and infirmities, to show us how to bear them, and how to cure them, He is a dull, and cowardly soldier that seeing his Captain march, and menage his arms before him, ●ither cannot learn, or will not follow, specially such a Captain, so noble, so charitable, so deserving. Behold, Esay. 55. 4. saith Esay the Evangelicall Prophet, I have given him a witness to all people, a leader, and master to all nations, Him, who is the all-knowing wisdom of the eternal God; him, who cannot testify any thing but what is truth; who cannoa lead to any thing but what is righteous, who cannot teach but what is honourable, and profitable, and also pleasant to such as have not their thoughts and actions seasoned with that which will be their destruction, if not abandoned. Him I have given of my infinite goodness; and he out of his equally infinite charity hath accepted this charge, not valuing the labour and pains to be taken in leading and teaching so poor creatures as we all are, refusing no●e though ne●er so weak and wretched. III. Exult therefore Sonn●s of Zion, Io●l. 2. 23. rejoice in our lord God because he hath given you a master of justice. The benefit which you shall reap by following his doctrine i● not only the assured performance of that which is just and right (which of itself norwithstanding is a benefit inestimable) but our Lord will cause to descend, upon yo● morning and evening showers of his timely graces, to prevent evils, an● further good thoughts and actions, 〈◊〉 your floors 〈…〉 filled with wheat▪ with food that 〈◊〉 substantial an● free from the chaff upon which worldlings feed? And your wine presses shall flow with wine 〈◊〉 oil of spiritual comforts, even in those things which to flesh and blood are pressures: and I will restore v●t● you the years, which the locust hath eaten, and the ca●ket●worme and the caterpillar; by fervour of spirit reforming your former loose behaviour, and repairing the loss of former time; for my strength is Great, which I 〈◊〉 sent among you. It is not our desires or endeavours which are of force to work any of these things. It is th● strength of our Saviour's merits and sufferings and grace● which he of his goodness grant us. Amen. The Baptism of our Saviour. I. THen I●sus cometh from Galilee to the river jordan to John to be baptised by him: Tun● venit jesus a Galialea in ●ordanem. etc. But John forbade. him, saying, I ought to be baptised by thee, and comest thou to me? Our Saviour had lived thirty years at home in Nazareth, Matt 3. 13. and with S. Joseph in his trade of carpentring, as may be gathered by the opinion of the Jews saying, Is not this a Carpenter, Ma●c● 6. ●. the Son of Marie? Now, when the time was come which he had allotted for his preaching, and manifestation to the world, he cometh as poorly, and as humbly; among the throng of people who floketh to S John, to be buptized by him: He had not need of baptism, or other preparation to perfection as the rest; but as he obeyed the law of circumcision in his in fancy, he would not now discountenance, but honour the pious practice of S. John, and undergo that in figure, which he was to establish afterwards as a necessary means towards our purgation; in this, as in other things, giving us example not to undervalue things of this nature, though to a worldly eye, and haughty mind thy may seem impertinent: so saith S. Paul of himself writing to the Corinthians, and I was with you in inf●mitie, and fear, and much trembling, and my speech, and my preaching was not in the persuasible words of humane wisdom. etc. Humility is the ground of all great actions proceeding from God, who being in all things great, would also be great in the humbling himself, to humble (if possible] our pride. II. John forbade him saying, I ought to be baptised by thee. etc. Our Saviour was not ashamed to be accounted a sinner among the rest; but S. John knowing by revelation who he was, proclaimed his innocence, and took occasion to acknowledge, and confess his own wants and unworthiness; and every one of us may with much more reason say. It is I who have real need of this sacred ceremony from thy hands, who alone canst wash away my sins: it is I who have daily and hourly need of washing; my sins and imperfections are so great and so many: It is I that ought to undergo this shame of confessing them, having not been ashamed to commit them: It is I who owe the debt, and must pay it to the uttermost farthing, Matth. 5 26 unless thou by thy Sacraments, and by thy mercies dost forgive me. jesus, answering said, suffer it now for so it becometh us to fulfil all justice. Many conveniences may offer themselves to thy infinite wisdom for which it may become thee thus to humble thyself: but for me it is necessity, it is my duty, it calls upon me by all the titles of a creature, and a sinner, and a subject, and a servant, and infinite other obligations; these are titles of justice, which if I do not fulfil, I shall bear the smart: thou fullfillest all this with out any obligation to do so, but of thy goodness, to correct our backwardness in doing that which is fitting for us to do. What is there that will not become me to do to the utmost, be it never so mean, or seeming to be below me, seeing thou hast stooped thus low to thy servant. III. jesus being baptised, 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 dove, and coming upon him, and behold, a voice from heaven, saying, this is my beloved son▪ in whom I am well pleased. Three signs of the effects of the baptism which those receive who are washed in the water sanctified by our Saviour. The gates of heaven are opened unto them, the holy Ghost descends upon them; and they are made the adoptive sons of God. But our Saviour was his natural, and eternal son, eternal beloved, and now upon a new title of his superexcellent obedience as man, and charity towards mankind, coming into this world with the innocence and meekness of a dove, not to punish, but to spare and to forgive. Have recourse unto him while the heavens are thus open; delay not thy conversion; prepare thy hart with purity to receive the spirit of God, and his graces be meek, and humble, and peaceable, because such are styled the Sons of God; Matth. 5 9 love, that thou mayest be beloved; endeavour to Please God above all, and for no man's pleasure displease him. How sweere, and how rich is the name of Son, which he vouchsafed us from heaven, Psalm: 4 3 and in order to the heavenly inheritance? Sons of men, how long heavyharted. To what purpose do you love vanity, and hunt after a lie? The only true honour and true riches is to be the son of God. The fast, Temptation, and Victory of our Savionr. I. THen jesns was led by the spirit into the desert, Tunc Iesus ductus est a spiritu in desertam etc. to be tempted by the devil, Matth, 4 and when he had fasted forty days and forty nights, afterwards he was hungry. He was led by the same spirit that had descended upon him at his baptism, to the holy actions of retirement from worldly occasions, and of fasting, and by occasion of that, to be tempted by the enemy of all wholesome 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 us how to arm ourselves against the assalts of the devil, and not to think because we are sorely now and then set upon, that therefore we are deserted of God, and of his spirit: How also to prepare ourselves to what ever employment God doth call us unto. And though hepersevered so long without touch of hunger, at last he was hungry: stooping to the infirmity of man, whose nature he did bear, and whom he had undertaken to instruct; the tempter not being able to dive into the depth of the mystery of the Incarnation, yet by many circumstances conjecturing, took hold of his being hungry, and approaching said, If thou be the son of God, command that these stones be made bread: knowing that it was much easier to do so, then what had been done in creating all of nothing. Our Saviour did not yield unto his motion, because (as S. Augustine reflects.) The Tempter is not overcome but by contemning him) but answered. S. August. 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 their forty years' pilgrimage in the desert, were not maintained so much by the Manna, as by the divine providence, concerning both body and soul. Raise thy thoughts to this spiritual food, and to confidence in God, who will not suffer us to be tempted above that which we are able, but with the temptation will give us issue that we may sustain it. 1 Cor. 10 12 II. Then the devil took him up into the holy ci●●y, and ●et him upon the pinnacle of the Temple; and said, if thou be the Son of God, cast thyself down; for it is written; he will give his Angels charge of thee, and in their hands they shall hold thee up etc. No man can pretend to be free from temptation, seeing the devil so bold with our Saviour and the nearer we come to holiness, and higher we are taken into the favour of God, the more we must beware; for the temptations are always the more secret and cloaked with some pretence of good, as heece with the words of scripture misapplyed: if thou b● the Son of God do● not cast rhyself down to things inferior to God, and his service; do not permit thyself to be taken up by a high conceit of thyself, remain rather in the desert; if thou be taken out, live notwithstanding in fear; be not rash; do not thrust thyself into occasions, which may be dangerous. Our Saviour answered: Thou shall not tempt thy Lord God. Gape not after extraordinary comforts, unusual lights, new conceits; go up and down by the usual degrees of virtue, practised by saints, allowed by the Church; and by those who in it have the place of directing us. He hath indeed given his Angels charge of us but we must not be headlong, or headstrong in our ways. III. Again he took him up into a very high mountain, and showed him all the kingdoms of the world, and the glory of them, saying, all these will I give thee, if falling down thou a door me: Whether doth not pride and ambition carry a mind that is once poisoned with them? of what doth it not brag though never so false, as here the devil, as if all had been his to give and to take away at his pleasure? I will give thee all the kingdoms; as if all did consist in present wealth, and glory, and pleasure, and command: They who have had all at will, what is become of them? All these what are they? people climb mountains, and pass through a thousand dangers, to gain a little parcel of them, and with them they heap upon themselves mountains of sins, and torments due to sin: say with our Saviour. Avaunt Satan, thou shalt adore thy Lord God, and serve him alone. No enticement of Inremperance, no smoke or mind of vanity, no splendour of wealth or command shall remove me from this resolution, or inveigle me with their allurements, to forget or forgo my duty to my God, and to Conscience. And as upon this the Tempter gave over for that time, and the Angels came, and ministered unto him, what was necessary; so by constantly resisting, we shall be the more free, (though never absolutely secure, so long as this time of warfare lasteth) and the Angels will be 〈◊〉 more ready to assist us against this common enemy. Beg all this of thy Saviour by his merits. Amen. S. Ihons' testimony of our Saviour. I. THe next day John saw jesus coming towards him; Altera die vidit Ioannes jesum venientem ad se etc. Io. 1. 29 Thom. 2 Kemp. l. 2 c. 8 and said, behold the lamb of God; behold him who taketh away the sin of the world: When jesus is present all is easy, and nothing doth seem hard unto us: When jesus is not present every thing is harsh Come sweet jesus, and take from me this heavy burden of sin, and of repugnance to that which is thy will. O blessed lamb; Innocent, meek, patient, obedient; silent, rightly styled the lamb of God, because from God alone these virtues can proceed; and in whom they are there is God, Prov 3. 34 because with the simple is his conversation: Behold with a loving, and thankful eye this lamb, who only is able to take away thy sins, and out of his infinite mercy doth daily take them away by means of his holy Sacraments, and other helps; and though daily multiplied, is yet ready to take them all aw●y, upon the first repentance, and doth meekly and patiently bear with us day by day. II. Again John was standing, and two of his disciples, and beholding jesus walking said, behold the lamb of God. the two disciples heard him speak this, and they followed jesus. jesus said nothing; but his modesty and his humility spoke for him, and showed that indeed he was the lamb ordained, and ready for the sacrifice. Behold him again and again; observe all his actions, stand and consider; be not easily diverted from so profitable and pleasing an object; follow him with thy thoughts and actions: he compels no body, unless his love be so potent in thee as to compel thee. O sweere compulsion! draw me after thee, Cant. 13 and we shall run in the fragrancy of thy ointments; there is nothing in him which will nor invite thee to follow; if thou dost duly consider whom thou dost behold. He walketh not the wide ways of the world, which lead to perdition; he walketh the way of righteousness and shows us the way to our eternal repose. III. And jesus turning, and seeing them follow him sayeth to them, what seek ye? they say to him, Master where dwellest thou? Our Saviour was pleased with their promptness to follow him upon S. Ihons' words, and with their modesty, and respect towards his person, forbearing to interrupt his thoughts, while he was walking; he liked also well their intention of not contenting themselves with some small conversation with him by the way, as being desirous at leisure to hear and converse with him more at large. He therefore turned himself to them, and familiarly asked. What seek● you? to the end to make them the more confident. O loving aspect! Observe the benefit of making use in time of holy inspirations and suggestions; and that our Saviour doth not ask, whom seek you? for it was apparent enough they sought him; but whht seek you in me? What do you aim at in following me? A question which may give every one of us occasion to lay his hand upon, his breast, and examine whether really in following him, we seek him, or some thing else which self love or some other occasion doth suggest. If thou seekest Jesus in all things, Thom. à Kemp. l. 2 c. 7 n. 3. thou shalt find Jesus; if thou seekest thyself thou wilt find thyself. IV. He sayeth to them; come and see: they came, and saw where he did abide, and they tarried with him that day. They desired to know, where he dwelled, that they might in private hear his instruction, and resort the oftener to him, they saw where he did abide; perhaps as then he had no house, or dwelling; however; in them he invites us to come and see at leisure: where? poorly enough in all. probability, as once in the stable, and in his banishment in the desert, and by whole nights in the fields, in prayer, and even then upon the Cross in thought and resolution. Come, and see, how long, and with what disposition of mind he remained in all these, and doth still in the most blessed Sacrament; stay with him in the closet of thy hart, in thy lawful Superiors, in every one of his little ones, all the days of this life: Ascend into heaven with thy thoughts; there he dwelleth eternally; pass thither in desire, that thou mayest pass the more courageously following him by the way which he showeth thee. Psalm. 83: Quam dil●cta tabernacula tua Domine virtutum? How lovely are thy Tabernacles, even in this life? Master, teach me where I may find thee best, show me where to feedest, Cant. 1. 7▪ where thou restest at noon day that I may not begin to wander after the herds of my fellows, that is, after the multitudes of those who wander without guides they know not whether Our Saviour beginneth to gather disciples. I. ANdrew brother to Simon Peter was one of the two that had heard what S. John said, Erat autem Andreas frater Simonis Petri unus ex duobus. Io: 1 40. and followed our Saviour. He first findeth his brother Simon, and sayeth unto him, we have found the M●ssias; and brought him to jesus. The spiritual treasures are not as those of the world; they increase by communication: The spirit and the spouse say come; Apoc. 22 17 and he who heareth, let him say come; and he who thirsteth let him come. There is abundance for every body that will receive. We have found the Messias: imagine what joy was in the hart of S. Andrew when his thoughts were upon this purchase. Thom. à Kemp. l▪ 2▪ c. 8 If Jesus speak but one word, we feel great comfort, and he that findeth jesus findeth a great good thing; yea all that is good; and if he bewell with him, he is most rich. We have found him; and he brought him to jesus: this was a true brotherly part; a brother who is holpen by his brother, Prov. 18 19 Benda. is like a strong town. This is truly to find our Lord, if we truly burn with his love, if we have true care of our brethren's salvation. II. jesus beholding Peter, said, thou art Simon, son of jonas, thou shalt be called, Cephas, which is interpreted Peter. Or a Rock, or stone; it is not enough to find jesus by faith, or by a sensible sweetness in our prayers, faith is the groundwork, spiritual comforts are helps so build the more courageously upon the principles of faith; we must incorporate his precepts and his instructions, and (as S. Paul speaketh) put on our Saviour, that is, Rom. 13. 14 his conversation, and manner of living. Therefore so soon as he was found, he gave divers of them other names besides that which they had before: simple obedience (which Peter former name might seem to signify) agreed well with him while he was a subject, but he was to be governor of the whole Church, for which much fortitude was necessary, and much solidity, always aiming at that which is the centre of our souls, the glory of God, and the exaltation of his holy name: acknowledging that of ourselves we are but earth, hard to take any good impression, and still tending downwards; but if Christ say the word, that is able to make no less change in us, than he did in S. Peter. III. On the morrow he would go into Galilee, and he findeth Philip, and sayeth unto him, fellow me. Philip findeth Natba●ael, and saith, him of whom Moses in the jaw, and the prophets wrote. we have found, jesus Son of joseph, of Nazareth. Nathanuel said, from Nazareth can there by any good? Philip sayeth unto him, come and see. Consider the goodness of our Saviour in seeking after thee, when thou thinkest not of him; follow his holy inspirations, and endeavour by word and example to encourage others. Be not rash in judging, nor conceited of thyself, as if thou didst understand more than others; take leisure and consider whether another may not have more reason and more ground: be not contentious: Contemn no man's Country and descent, or occupation; God hath his saints in every degree and place: see the riches of God in the poorest snakes. IV. jesus saw Nathanael coming to him, and saith of him; behold as Israelite in very deed, in whom there is no guile. Nathanael saith to him: How knowest thou me. jesus answered, before Philip did call thee; when thou were under the fig tree, I saw thee O all seeing eye! from which nothing is hidden: Psalm 138 Thou understandest my thoughts a far of; thou foreseest all my ways, there passeth not a word from my tongue which thou dost not know: O wonderful knowledge: It is folly for me to endeavour to hide or conceal, or dissemble any thing before thee: give me grace to serve thee in true simplicity of hart, and converse in the sight of men, and Angels with out guilt, or fraud▪ for thou wil● judge with equal weights, Esaye 2● 17 and do justice with right proportion, and frustrute the hopes grounded upon lies, and under falsehood no man shall be protected. N●thanati said, thou art the Son of God, thou art the king of Israel. jesus answered, because I said to thee I saw thee under the figtree, thou believest; greater than these things thou shalt see; ye shall see the heavens opened, and the Angels of God ascending and descending upon the Son of man. S. Bern: They ascend and descend in one and the same man, admiring the Majesty of his divine person, and the infirmity of human nature, in both stooping to his service, and to his command, which they esteem the greatest honour they can ascend unto. Adore our Saviour as God, and as king of the whole universe, who hath command of life and death; humbleth the proud and exalteth the humble, Reg. 2 ● he raiseth the needy man from the dust, and he lifteth up the poor from the dung, that he may sit with princes, and hold the throne of glory. The turning water into wine at the marriage feast. I. THe third day there was a marriage in Cana of Galilee, and the Mother of jesus was there, Et die te●tia nuptiae factae sun● in Cana Galilae●: Io: 2. S. Maximus. and jesus also was called, and his disciples to the marriage: And the wine failing, the Mother of jesus said to him; They have no wine. He went to the marriage, to the end that as he had long before by his sovereign power ordained marriage, now by his blessed presence he might sanctify it. But S. John Chrisostome puts us upon another consideration and saith thus. S. John Chysost▪ If you think good, let us set before our eyes two houses; one of those who are marrying, and at a marriage feast, another of such as are in mourning and affliction; let us enter them one after the other by our consideration, and see which is the better. And the wine failing: this is what we may be sure of in all iolities of the world, they cannot ●aste: and how soon do such comforts fail? how often do they breed discomfort and disastres, even while we are enjoying them? A discomfort so much the greater, because most commonly they trench upon that which alone is a continual banquet to wit, Prov. 15 15 a good Conscience, and a quiet mind. These found in their necessity the favourable intercession of the Mother of God: if they had not been in want they would not have thought him so much as a considerable person; being invited as it seems more for his Mother's sake then for his own. II. jesus saith to her, what is it to me and thee, woman? my hour is not yet come. His Mother saith to the waiters, whatever he shall say to ye, do ye. It is apparent, by his Mother's instant and confident words to the servants, that our Saviour's answer was no check, but only that he would express that it was a thing not belonging to him, nor to her, to take care of supplying such temporal wants, or rather superfluities; not to him because he came to relieve the spiritual necessities, and not properly for any temporal occasion; not to her, because she was there as a stranger and guest: yet she moved him in it (though otherwise he did not intend to manifest himself in that occasion) because she understood it was his pleasure to condescend to her motion, (which was also very modest, only mentioning the want) and said, whatever he shall say be sure to do it, for you will see a comfortable effect. III. And there were six water-pitchers of stone standing (according to the purification of the jews) holding every one, two or three measures: jesus saith to them, fill the pitchers with water; and they filled them up to the top; and jesus said to them; fill out now, and carry it to the chief steward; and they carried it. The ceremonial jews unless they ofrens wash their hands they do not eat, Mar●i 7. 3 holding the tradition of the Ancients; our Saviour made use of this custom, the stone pitchers standing in the room for that purpose: He caused them to be filled up to the top with water, and to be filled our presently, that there might be no place to say there was some thing mingled with it, or some thing done which required time: The same intellectual word changing instantly the water into wine, Gen. ● which in an instant created heaven and earth in the beginning. It behoveth us notwithstanding at leisure to consider who it is that at his pleasure changeth water into wine, and wine into water, and hath all things at command, to the end no body should be so reckless as not to be wholly depending upon him, and wholly at his beck. The meditation of the Blessed Virgin, the prompt obedience of the waiters, but chiefly the glory of God, which he only sought, did cooperate to this wonder: These are the means by which the waters of affliction are turned into wine of comfort, Rom. 8. 28 and that to them who love God all things do cooperate to good. After the chief steward had tasted the water made wine, and knew not whence it was, but the servants knew that had drawn the water; the chief steward calleth the bridegroom, and saith to him, every man first setteth the good wine, and when they have welldrunk, then that which is worse, but thou hast kept the good wine till now. The joys of this world, begin with defect and want, falling short of our expectation, and end with greater deceit: how many favours do we receive from God, and know not of them? chiefly perhaps because we seldom reflect upon them, or do not look about us sufficiently; if we had once well ●asted of the wine which our Saviour presents us, we should easily esteem all other mean, and unworthy to be tasted. His wine lasteth for Eternity: If it were wonderful to turn water into wine, S. Ambr▪ much more is it turn sinner's into saints; and that things which to the world are insiped, and cold, and dead, should be restored to heat, and colour, and life, and taste. The Apostles believed upon that one sign, we having received so many wonderful benefits, shall we not believe? Applications of the former Meditations to Blessed Sacrament. I. THe Ancient patriarchs, in the words of the prophet Esay, did with much devorion beg that the heavens would send down their dew from above, Esaye 45 ● and the clouds rain downs the Just, that the earth would open, and bring forth a Saviour: But here the heavens are always open for us to behold the beloved Son. who sits at the right hand of his Father, and in v●home he it wellpleased, coming daily down in the holy Sacrifice, in no less humble, and meek manner, then when he came to be baptised; o that we had the eyes of S. John to see his inward perfections, and worth, and glory! How should we cover our faces with the Seraphins? And say, thou comest to me? Thou, the eternal son of God, Creator, and Lord of all things; thou, the beloved of the Angels; Thou in whom is all hope of life, Hccl. 24. 25. and strength, and pleasure, vouchsafest to come thus to me, most miserable creatute: I have great reason, not only to suffer it now, but with all the strength of my soul and body to desire it, and to labour to fulfil all justice, that I may not be altogether unworthy; but thou, o infinite goodness, infinite mercy, infinite compassion, and love; I have not words to express what I think, nor thoughts to equal thy deserts: come notwithstanding, sweet Jesus, and be a Saviour to me. II. O bread of life! it is not corporal food that can maintain me to eternity; nor all that the world can present, though I should be master of all the kingdoms of the world; thou alone art the sustenance that must maintain us to those long days. I that am made of earth can hardly think of any thing but of earth, and earthly commodities; thou comest from heaven, Io. 3. 31. and what thou hast seen, Prov. 9 5. to that thou dost invite us. Come eat of my bread and drink of the wine, which I have mingled for ye. Thy bread is thyself, having in thee all that can delight. and the sweetness of every thing that is spvorie; thy wine, Sap. 16. 20. is thy sacred blood, which thou hast thus mercifully, and admirably mingled with the outward shape of wine, that as it is most comfortable to our souls, it should not be distasteful to our bodies: this bread will never feyle us (as Saul's did in his journey) nor this wine (as in the marriage feast) but the more greedyly we feed, 1. Reg. 9 7 Io▪ 2. the more plenty we shall have of the fruits and effects of it. Fill your eyes with tears of sorrow and love, and pour out your hart to him, for even these he will turn to your eternal comfort, and fill them again with his graces. Amen. III. Come often, and see where he dwelleth, how poorly he is content to be lodged for thy sake; look into the Churches, where be remains day and night for thee; all that is there is not devotion, God wor, all is not revetence and respect; all is not cleanliness, and decency, and yet he doth not avoid the room: look into the souls of the attendance, and chiefly into thy own; even when he is received into thy inward rooms, how are they swept? How are they hung? How are they furnished for him? and yet he hath patience. Ps. 118. 124. O blessed Master? have mercy on thy Servant; give me understanding, and teach me thy iustifications; I am thy servant, that I may know thy testimonies. It is time of doing, o Lord; for they have made void thy law. Therefore have I loved thy commands above gold and precious stone. etc. They who did traffic in the Temple are cast forth. I. THe Passeover of the ●ewes was at hand, and jesus went up the Jerusalem; and he found 〈◊〉 the Temple them that sold oxen, Prope erat Pascha ●udaeorum. and sheep, and doves, Io. 2 13 and the bankers sitting; and when he had made as it were a whip of little cord, he cast them all out of the temple, the sheep, also, and the oxen, and the money of the banker 〈◊〉 poured ou●, and the tables he overthrew, and to them that sold doves he saved, take away these hence, and make not the house of my Father a house of merchandise. Our Saviour duly kept the feast appointed; but it was no small grief unto him to see so little respect to that place, which being the house of God, should be the house of prayer, as he said in another such occasion. Here he thought fitting moreover to show his zeal, Matth. 21 13 and his power. But S. Paulinus recals us home to ourselves and telleth us, S. Paul●nus. that it is for us convenient that our Lord Jesus would often visit the temple of our hart with the whip of his holy fear, lest our soul be possessed withsome kind of avarice, or the slowness and dullness of oxen retard our senses, or that we set our own innocence, or the divine graces to sale etc. This is a good zeal to imitate. And also as S. Bede advertizeth, S. Bede that seeing he showed so much zeal in behalf of that Temple, in which such sacrifices of oxen and sheep were offered, much rather should we show zeal where the body of our Lord is consecrated, where there is no doubt but that the Angels be always present. II. He made at it were a whip of little cord. The punishments of this life are but as it were a whip in comparison of the torments of the life to come, both in respect of the grievousness of them, and of the continuance. Yet seeing with so contemptible a weapon he was able alone to do such execution upon such a multitut● (S. Hierome S. Hierome deservingly accounting it as great a miracle as any other done by him) we have reason to dread and to beware least through our misdemeanours his heavy hand doth not at last light upon us. Prov. 11 4 Wealth will not avail in the day of revenge; but justice will free us from death. III. The jews said to him, what sign dost thou show us that thou dost those things? jesus answered: dissolve this Temple, and in three days I will raise it again; the jews said, in six and forty years was this Temple built, and wilt thou raise it in three days! But he spoke of the Temple of his body. It was true of both the one, and the other; he had been able to have raised in three days the material Temple if it had been demclished; and he would insinuate that the Temple, and all that which was done in it, was but a figure of his body, and of the humane nature which he had assumed to accomplish those figures in it, so saith S. Ambrose. S. Ambr. The body of Christ is truly the Temple of God, wherein is wrought the purgation of our sins; that flesh was truly God's Temple in which there could be no contagion of sin; but was itself the sacrifice for the sins of the whole world; that flesh was truly the Temple of God in which the image of God did shine, and the fullness of divinity did corporally dwell. The jews required a sign of his commission to undertake such grea●e things, as if that very Action had not been sign sufficient. Yet our Saviour did not deny them a sign, but referred them to that which had been figured in jonas of him and prophesied; that is, to use their own Industry and the ordinary means of understanding the mysteries so fair as is necessary, and not to be still ask new signs, and still remain unsatisfyed, because things were not according to their fancy. He instructs Nicodemus. I. THere was of the Pharisees a man called Nicodemus, Erat homo ex Pharisaeis Nicodemus nomine &c: Io. 3 a Prime man among the jews. This man came to jesus by night, and said, Rabbi, we know thou art a Master come from God: For no man can do these signs which thou dost, unless God be with him. He came by night; held back as yet by the infirmity of his profession (as S. John chrysostom S. John chrysostom. reflects) and loved God but by halves; the other half the world had still in possession. And by his speech it appears he did not believe as yet that our Saviour was God, but some special teacher, or prophet sent from God, testifying his mission by those signs. Our Saviour finding that he retained too much of the Pharisaical spirit told him three things very strange, and wholly contrary to his and the world's apprehension and humour for first he said Amen, Amen, that is, in every truth, I say unto thee unless a man be born again, he cannot see the kingdom of heaven, as if he would have said, you talk to me of greatness, but I say you must all become little, and begin of new, and take new ways if you will enter the kingdom of God: and when Nicodemus asked how can these things be done? how can a man be born when he is old? Our Saviour repeated the same again, and told him moreover, that now he must withdraw his thoughts from material and wont objects, and things concerning this corporal life, and think of a spiritual life, the beginning and entrance whereof is baptism, and so to be born of water, and the spirit was necessary towards it. This to natural reason and common apprehension seems strange, and to some perhaps impertinent. But no man hath ascended into heaven to know the secrets of Gods eternal disposition, but he who descended from heaven, the son of man, who is in heaven. To him the greatest Clarks must stoop, and humbly receive from this great Master that to which by strength of wit and industry they cannot reach. And to our daily purpose, besides the thanks which we owe to God for the benefit of baptism, and of faith. S. Augustin puts us in mind daily to renew ourselves; for saith he, S. August. wherefore should a body be borne again, but to the end to be renewed? And wherefore should he be renewed; but for that he is become old? II. The second strange thing was, that whereas Moses had set up a brazen serpent in the desert, Num. 21. 9 to the end that they who were bitten by serpents should be cured, by casting their eyes upon that figure; so saith our Saviour; must the son of man be exalted, that every one that believeth in him, may not perish, but have life everlasting, as if he had said: this very man, whom thou dost so much reverence as a man of God, must be exalted upon the Cross and die a shameful death, and unless people do notwithstanding believe in him, and follow him, they cannot have life everlasting. His person will be hated among you as much as those serpent's of the desert, yet you must fix your eyes of faith upon him, or else you will perish. As Moses by God's appointment placed that serpent for a corporal relief of those who were strooken; by the same God's appointment shall I be placed upon a Cross, for the cure of those who have fallen into spiritual serpents jaws by sin. III. And yet a stranger thing I do tell thee. God so loved the world, as to give his only Son to be so misused, and so tormented, to the end that every one that believeth in him perish not, but have life everlasting, Thou takest me to be man only, as other men, and dost wonder that I, so much favoured by God, should come to suffer as I tell thee. But the love of God is greater than to content himself to employ a man only: I am not man only, but the only Son of God; and yet I am to suffer as I said for mankind. O strange thing! o infinite love! Tell us (o blessed John) what doth this short word, S. John Chrisost. so, signify? Tell us the measure, declare the greatness, teach us the excellency of this love. God so loved: o love incomprehensible by man or Angel. So that none can comprehend the reason of it; why so? why not otherwise? O depth unsearchable! renew thy love daily testify it by thy actions; declare it by thy conformity to him in belief and life; serve him night and day, in public and in private; let no part of thee be wanting to this love, that thou may not perish but live and love eternally. Amen▪ The Conversion of the Samaritan. I. IEfus cometh to a city of Samaria, Venit Iesus in civitatem Samariae quae dicitur sichar etc. called Sicar; and there was a fountain, or well of Jacob's jesus therefore wearied, of his journey, sat so upon the fountain, it was about the sixth hour. There cometh a woman of Samaria to draw water; jesus saith to her, give me to drink. His disciples were gone into the city to buy meat. She saith to him, how dost thou, being a jew, ask of me to drink, Io. 4. who am a Samaritan; for the jews do not communicate with the Samaritans. jesus answered: if thou didst know the gift of God, and who he is who saith to thee, give me to drink; thou perhaps wouldst have asked him, and he would have given thee living water. It is not for nothing (saith S. Augustin) that jesus, the power and strength of God, is wearied; it is not for nothing that he is wearied by whom all who are wearied receive refreshment. We find Jesus strong, what can be stronger than he who made all things with out labour or pains taking? We find Jesus infirm; the word was made flesh, and dweleth among us. By his strength he created us, by his infirmity he repaired us. and again, our inobedience, our backwardness, our dulness, is wearisome to him, see how this woman holds back. O if thou didst know who he is: and yet there comes in a perhaps on our part, where we find none on his: she replies again; neither haste thou wherein to draw, and the well is deep; whence therefore hast thou living water? Art thou greater than our Father jacob, who gave us this well, and himself drunk of it, and his Children, and his cattle? How do we prefer our earthly commodities before better things? How fast do we stick to that to which we are accustomed? What power hath Father, Children, cattle with us? How slow are we to believe that which we do not see? The well is deep by our own fal●. II. Our Saviour besides his own, natural goodness which lead him into this conversation, was pleased with the woman's religious scruple of not commoning with a Jew, and with the esteem she had of Jacob, and of that which he had laboured for posterity: yet two things were wanting, to wit, a desire of that which was better, and a vessel fit to r●●●ive it. He therefore continuing his discourse saith, every one that drinketh of this water shall thirst again, but he that shall drink of the water, which I will give shall not thirst for ever: But the water which I will give shall become in him a fountain of water springing up to life everlasting. And she begging. Sir give me this water that I may not thirst, nor come hither to draw, though her desire were imperfect, and for low ends. Yet our Saviour goeth on, and saith to her, call thy husband, and come hither. Giving her occasion to confess her fault, as she did saying, I have no husband; which our Saviour showed her that he knew before, telling her that she had had five husbands, but he whom now she had, was not her husband, and commended her for saying the truth. III. Upon this the woman perceiving he was a prophet put an other question concerning religion; whether the mountain in Samaria, or Jerusalem were the place where God was to be adored? Our Saviour graciously answered, that the salvation was to be from the jews, but that the time was at hand when neither to Jerusalem, nor to that mountain, they should be confined, but as God is a spirit, and every where, so every where he should be adoreal in spirit, and truth; for such the heavenly Father requireth. And she referring herself to the coming of the Messias; our Saviour said to her: I am be who speak with thee: Here the fountain of living water springing up to life everlasting discovered itself more plainly to this sincere and humbly religious creature, then to many others who had other means to find it out. Not he that only dippeth, but every one who shall drink of this water shall not thirst after worldly contentments, nor desire to come back to earthy channels to draw with unprofitable, and often with dangerous labour a small pittance of transitory comfort in creatures. Water in a well (saith S. Augustin) S. August. is worldly pleasure; running in a dark deepness and hardly drawn up with the bucket of desire: This breeds a troublesome thirst, and doth not quench it: The living water is the grace of devotion, the love of God, the knowledge of holy Scripture, these fill our desire with good things. Lord give me this water that I may not thirst▪ nor come hither to araw. The conversion of the Samaritan. II. PART. I. THe woman therefore left her pitcher, Reliqui● ergo hydriam suam mulier etc. v. 28 and went into the city, and saith to those men, come and see a man that hath told me all things whatsoever I have done; is not he Christ? They went forth of the city, and were coming to him. She carried not her earthly pitcher home, but full of the heavenly grace, S. Cy●illus and doctrine of our Saviour, she made haste to instruct others. Our Saviour had bid her call the man with whom she lived; she not content with that, out of her zeal, summoned the whole town, and doubtless by our Saviour's instinct, he being desirous to be invited, that he might be the more beneficial to them all. Come thou also, and behold the man, from whom nothing is concealed; come greedily, that thou mayest receive the more plenty of his gifts, invite him kindly to thy poor cottage, he will not refuse thee. II. In the mean time, his disciples being returned, desired him to eat, of what they had brought. But he said to them, I have meat to eat which you know not. They say to one an other, hath any man brought him to eat ● jesus said: My meat is to do the will of him that sent me, and to perfect his work: You do say there be four months to harvest; but lift up your eyes and see, the countries, S. Ambr. they are already white for the harvest. What meat is more pleasing, then to do the will of God? This is the food of Angels, to obey the commands of their Creator. S. John chrysostom S. John Chrysost. saith moreover, that our Saviour termed the salvation of man meat, to declare how great care he had of us, and with how much affection he desired our good. The Apostles were as yet unacquainted with these metaphors, and wondered of what meat he should speak; therefore he bids them lift up the ●yes of their mind, and behold the spiritual harvest, the gathering in whereof was his employment, and his aim, and must be theirs; specially the time being come preordained by his heavenly father, wherein all regions of the world were now ripe for it. O dullness! that we know not our own happiness, but turn that oftimes into vinegar which would be honey to us if we would behold the will of God in it. III. And many of that city believed in him, for the word of the woman giving testimony, that he had told her whatever she had done; and when they were come to him, they desired he would tarry there; and he tarried there two days; and many more believed for his own word; saying, ourselves have heard, and do know, that this is the Saviour of the world indeed. This woman represents unto us the Church of God, particularly instructed by our Saviour: And as these citizens, so they who at first believe because the Church reacheth so, are afterwards much confirmed in their belief, when by practice and further instruction out of holy scripture they find all things agreeable. Consider also and pity the obstinacy of the Jews and such like people, who have much more means of instruction at hand, and yet profit less than these to whom our Saviour came as it were by chance and cursorily. Yet he stayed two days with them, and at parting we may easily imagine what thanks he received from them, and with what heavy hearts many of them did take their leave. Keep thyself by Jesus living and dying, and commit thyself to his trust, who when all do sail can alone help thee. Th. a Ke. l. 2. c. 7. n. 2. He cures a noble man's son. I. There was a certain noble man, Erat quldam Regulus cuus silius infirmabatur etc. whose son was sick at Capharnaum. He having heard that I●sus came from jury into Galilee, went to him, and desired him that he would come down, and cure his son, for he began to die. Observe tha● neither nobility, not wealth, nor favour, nor youth, no● Court, nor country are exempt from sickness, and death, and other accidents of this world; Io. 4. 46 and oftimes God doth send these accidents, to the end people should be mindful to have recourse unto him, and not forget what they are of themselves. However; it behoveth us to be always prepared for them, with patience, and resignation, and humble acknowledgement of our own natural misery. And as for corporal helps we are vigilant and in-industrious not to neglect them till the last; so for our spiritual helps we must not be backward, lest we be taken short: This young man was at death's door, before this sovereign Physician was looked after. jesus said to him, unless you see signs, and wonders you believe not. He came down to our Saviour begging his so●nes health by his means; S. Greg▪ how then did he not believe? He did not believe that he could be cured, unless our Saviour had been corporally present; in part therefore he did not believe, as not conceiving our Saviour as God to be every where. S. Augustin S. August. raiseth our thoughts yet higher, and saith, that our Saviour would teach his faithful people never to expect miracles, but to have saith stronger than all signs and wonders. Yet mercifully he provides that in his Church there be always miracles and wonders wrought, to strengthen the infirm, 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 glory not only in heaven, but on earth; and to macifest his own continual presence both for spiritual and norporall assistance. Magnify his holy name in them, and look not for etraordinary visists or signs unless upon extraordinary occasions, and then with all submission and humility of hart grounded in our own great unworthiness and misdeserts. III. The noble man said, Lord comedowne before my son die. jesus syed to him: go, thy Son liveth. The man believed the word that jesus said to him, and went. Chr●sologus. Hearken how low he trails upon the ground: as if he could not have raised him dead, or did not know in what state his Son was. Yet our Saviour both to exercise the man's faith and the show more evidently his own power, bids him go, for that he should find his Son living, and out of danger. Theophylact Theophil. taketh occasion from this word, to tell us that we must not stand still in the way of God's service, but walk on, for if we do not, we are in danger to die. But the man believeth, and went and moreover meeting his servants, who brought the good news, he examined at what hour he began to mend and found it was just at the time that our Saviour had said, he lived; and he, and his whole household did believe. Happy sickness which brought so many to our Saviour. etc. Sitting in Peter ship he teacheth the people. I. When a multitude pressed upon him to hear the word of God, Cum turb● irrue●●●● in ●um etc. and himself stood by the lake of Genezareth, he saw two ships standing by the lake and going up into one which was Simons, Luc. 5 desired him to withdraw it a little from the land, and sitting he taught the multitude out of the ship. S. August. That he teacheth the people from the ship, signifies this present time, in which our Lord from the Authority of the Church reacheth all nations, S. Ambr: For the Church is a ship, which under the mayneyard of the Cross, and with full sail, inspired by the holy Ghost saileth prosperously in this world. Those who will hear the word of God truly delivered must press to this ship; others sail in the sea of this world, but Christ is to be found in Peter ship only. He desires it be drawn from 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 press to hear the word of God from it. Io. 669. For there be the words of everlasting life. II. As he ceased to spoke, he said to Simon launch forth into the deep; and let your nets lose for a draught Simon answered, Master, labouring all night we have taken nothing, but in thy word I will let lose the net. And when they had done, they enclosed a very great multitude of fishes. S. Ambr This ship is no mean vessel, which lau●cheth into the main; and is sequestered from the unbelieving: from which they are commanded to let down their ne●s, and Hooks of wholesome doctrine, and fi●h for souls, launch into the main, that is into Christ. The Son of the highest, who exalteth the humble above those who are high. This is that which is justly to be admired, that the point of Christian faith being so deep, and so hidden from humane reason, so many notwithstanding of all sorts should submit unto them, contrary to the corrupt inclinations of nature; the greatest wits of the world laboured all that long night of Infidelity, before our Saviour's coming, and could not reach to half that which a true believer understands in a very sh●● time. And in all things we may be sure we shall have little for our labour but our pains, unless our Saviour says the word, and gives his bl●ssing. Imitate the prompren●s of S. Peter against his own experience. III. And their not brake, and they beckoned to their fellows who were in the other ship, that they would come, and help them; and they came, and filled both ships, so that they did almost sink. Which when Peter did see, he fell down at jesus his knees, saying, go forth from me, because I am a sinful man, o Lord. For he was wholly astonished▪ and all that were with him. And jesus said to Simon, fear not; from this time forward thou shalt be taking men; and having brought their ship to land, leaving all things, they followed him. Miserable creatures who fall out of the net in which our Saviour hath taken them: more miserable those who tear it: Happy they who are called, and employed to assist, that it be not torn. They will be filled with heavenly graces; and though they be often ready in a manner to sink under the burden, they will be relieved in time, so that they shall suffer no prejudice. Fall down before our Saviour, with admiration, and thanks, S. Ambr. and acknowledgement of thy unworthiness. Peter doth not ask to be forfaken, but that he may not with the success be puffed up with pride, Leave all things rather than leave thy Saviour. etc. Second Application to the most blessed Sacrament. I. OSonne of the highest! o depth of mercy and love! I a sinful man, and thou not only to receive me into thy ship, but into thyself? for so are thy words; he that eateth my flesh, Io. 6 57 and drinketh my blood, remaineth in me, and I in him. O depth unsearchable! the life of the fish is to be in water; it thinks it death to be in the net; and struggles to get out. But here is a net out of which no man that is wise will be; because the more he is in it, the more water he hath, and the more scope to do whatever is fitting to be done. His precious wounds are as so many messhes, which captivate us to Christ, yet do let in unto us the fountains of living water, promised to the devout Samaritan; fresh, sweet, pleasant, springing up to life everlasting, in which we may live, and drink when ever we will: Lord, give me the right taste of this water; that I may not go other where and thirst when I have done. I am not worthy to approach unto thee, because I am a sinful man, but thou hast ordained this sea of water, to the end that plunged in it, we should both be cleansed and refreshed, and live eternally in thee. O that we did know how great a gift this is! fall down at his knees, and ask; he is not sparing of his gifts, who so freely and bountifully giveth his own self unto thee. II. O prodigious bounty! O wonderful dulness of such as hearing, and knowing that jesus comes thus down from heaven for our relief, do not make haste unto him! How insensible are we of our dangers, and our diseases? we have but one soul, which ought to be more dear unto us the any Son to his father; it lieth gasping oftimes for life, and here is life which offereth itself, and we are slow in accepting it. When a sick person begins to have no heat in his foot we say he begins to die; what are the feet of our soul, but our affections? If these be not warmed with this fire of love, which is our Saviour, what can we think of ourselves? Lord come down before my soul die. O stupidity of mankind! can this Lord of Lords come down lower than he hath done? he came into a Virgin's womb, into the Crib, unto the Cross, into the jaws of death, and yet here he comes lower than in all these, into thy bosom, into thy breast. Go, and believe, and obey readily his commands, and his Angels will meet thee, and bring thee the joyful tidings of health, and thou wilt know that that hour most of all will be the time in which thy feverish distempers will leave thee. III. Be not still ask with Nicodemus, in the cold night of thy tepidity, how can these things be done? But build upon the testimony of our Saviour, who speaks what he knows will be done upon his word; this is my body. God so loved the world as to give his only Son; this son hath no less love to the world than his father: He giveth himself, and is daily giving in this admirable manner, no● contenting himself to be once only for three and thirty years and upward upon earth; he will be with us to the world's end really present among us; that after-ages need not envy those years of his visible appearance, having the selfsame Son of God here present under these visible shapes, more universally through the whole world, and more for our present use, and necessities. Exalt him as Moses did the serpent in the desert, Behold him with a devou●, and loving eye, and he will preserve thee. Cast out all earthy conceits, and tumultuous businese from the temple of thy hart, and make it as it ought to be (specially in this coniuncture of time) a house of prayer, a house of thanksgiving, a house of praise, and of magnifying thy loving Saviour who hath done so great things for thee; and this greatest of all that he vouchsafeth to be within thee. Luc ● 49. O invisible creator of the world, Thom. 2 Kemp. l. 4 c. 1. n. 10 how wonderfully dost thou deal with us! how sweetly, and graciously with thy elect, offering thyself unto them to be received in this Sacrament. His fervourin preaching, and divers cures. I. ANd they enter into Capharnaum; and forth with upon the Sabbath, E tingrediuntur Capharnaum & statim &c. going into the Synagog, he taught them and they were astonished at his doctrine, for he taught as having power, and not as the Scribes. And there was in the Synnagog a man possessed with a unclean spirit who cried out, Mar ●1 21 what to us and to thee jesus of Nazareth? Luc. 4 ● art thou come to destroy us? I know who thou art, the holy of God. And jesus threatened him saying, hold thy peace; and go out of the man. And the unclean spirit tearing him, and crying out with a loud voice went out, and did not hurt him. And they all marvelled, and questioned among themselves, what thing is this? What is this new doctrine? For with power he commandeth the unclean spirits, and they obey. And the bruit● of him went forth presently through the whole country. we have no less reason to admire, and rejoice, and magnify his name, and his power; which he retains over all evil spirits; and his wonderful wholesome doctrine, and to beg he will ever exercise the same power over them, to restrain their malice; and over us by the force, and virtue of his doctrine to overpower all that may contradict it in us: Rom. 7 23 for we find a law within us striving against the law of our mind (which is reason and virtue) and captivating us under the law of sin: unhappy that we are, who shall deliver us? But the grace of God, by jesus Christ. This law as it were teareth us in pieces▪ yet doth not hurt us, unless we voluntarily consent unto it, for it is left in us not to damnation but for exercise, and reward, if we fight courageously. II. Going forth of the Synagog, they came into the house of Andrew and Simon. Simons wife's Mother lay sick of a great fever, and they besought him for her, and taking her by the hand, he commanded the fever away, and it left her, and she presently rising ministered unto them. And when the Sun was down, all that had diseased of sundry maladies brought them to him; and he laying his hands upon every one cured them. And devils went out of many, crying thou art the Son of God; and be rebuking them, suffered them not to speak that they knew he was Christ. S. Ambr. The fever of which we lie sick is our Avarice, our ambition, our wrath, and anger etc. a fever inflames the body, these disteper the mind. We must have recourse to our Saviour, and beseech him to help us: those fevers neglected grow greater and greater, and bring unlucky deaths: if we be freed from the violence of these passions, we must not be idle, but diligent in the service of our Saviour. See how worldly business doth delay our spiritual cure; people flocked not till sun set. How many differ repentance to the last? God is merciful, and oft waiteth our leisure, but not always. III. And rising very early be went into the desert, and prayed; and Simon sought after him, and they who had been with him, and when they found him, they said, all seek thee; but he answered, I must preach to other cities also the kingdom of heaven; for therefore am I sent. He went 〈…〉 into the desert to teach us that if we chance to do any thing extraordinary, we must fly the praise of men and give God thanks in private for the benefit received. He went away suddenly, and without the knowledge even of his own disciples, to teach us to take time while time is, and not to delay, but dread the judgements of God, who oft withdraweth himself even from those, who at times desire his presence, because at other times they neglect him. And he rounded all Galilee, preaching and healing all diseases; and his fame did spread itself through all Syria, and multitudes did follow him from Galilee and Jerusalem, and jewrie, and from beyond the river jordan. Thou mayest soon drive away jesus, and lose his savour, Thom. ● l. 2. c. 8. n. 3. if thou turn thyself to external things. etc. Three pretending to follow our Saviour. I. AS they were walking in the way, Ambulantibus illig in via etc. one of the Scribes said unto him; Master, I will follow thee whersoever thou goest. jesus said to him, the foxes have holes, and the birds of the air nests, Matth. 8 ●9 but the Son of man hath not where to lay down his head. Luc. 9 57 We may well conceive (saith S. Augustin) S. Augu●●tin. that this man, if he had followed Christ, would have sought himself, and not Christ: therefore he was answered, that, the son of man hath not where to rest his head. But where hath he not? He hath not in thy faith: foxes have taken up thy hart, because thou hast a double hart; the birds of the air have neasten in thy hart, because thou art proud: the deceitful, and the proud do not follow me. How can craft and deceit follow simplicity, or pride humility? And withal admire the poverty of our Saviour, in which he lived, and how he was often put to exigents for want of shelter, and retired himself, into the desert to pray. The Son of man hath not where to rest his head; and is it for me so easily to give way to lazines, or to seek my ease? II. To another he said, follow me, and he answered, Lord let me go first, and bury my father; and jesus said to him, let the dead bury the dead; but go thou and preach the kingdom of God. S. Augu●● That which this man desired to do, was an act was an act of piety: but the heavenly Master taught him what he ought to have preferred. When the misbelieving bury a corpse, the dead bury the dead, the man's body lost the soul, but their souls had lost God. Ponder the difference between these two deaths, and these two burials; and again reflect, what hast thou to do with secular business, when it is time of prayer, and such spiritual employments? Let the dead bury their dead. III. Another said, I will follow thee Lord: but let me first take leave of them that are at home: And jesus said to him; no man putting his hand to the plough, and looking back is apt for the kingdom of heaven. S. Basilius He would not suffer that those whom he brought up for the kingdom of heaven should be one moment diverted from it, but that having given themselves to God they should make no account of earthly things at all, nor have any thought of them. And if no man looking back be apt for the kingdom of heaven, how canst thou expect the divine illustrations in prayer, or his assistance in other things if thou hast not thy eyes upon him, but art looking back upon things impertinent? How canst thou hope to profit, if thou lookest upon those who lag behind, and not upon the fervent who go before thee? One thiug (saith S. Paul is of importance, Philip. 3 13 or one thing I endeavour) forgetting the things which are behind, and stretching myself to those which are before, I pursue the mark, the prize of the supernal vacation of God in Christ jesus: let us therefore as many! as are perfect be thus minded. He calms the sea. I. ANd they take him into the ship, Assumunt eum ita ut ●rat in navi etc. as he was; and behold a great tempest rose in the sea; the wind blew and the waves beat into the ship; so that it was covered with them, and he was in the hinder part sleeping upon ● pillow. Matth. 8 23 It is a great commendation, and excellency of faith, Marc. 4 36 to receive our Saviour, as he is in the ship, that is, in the church, S. Chry●●●ogue. leaving the multitude of questions and reasons▪ A tempest rise; it is but to try the skill of the Pilot and the diligence of the mariners; for whatever happeneth, will not contristate the Just; Prov. 12 2● who repose upon the pillow with our Saviour; to wit upon a good conscience, with trust and confidence in him, and resignation to his will. Record what storms the Church of God hath endured, and hath been delivered out of them all: Consider also the inward storms which rise in thy soul, and how thou art to behave thyself in them. S. August●▪ Hath some body slandered thee, or miscalled thee? It is a wind which is risen against thee; hast thou been angry at it? It is a wave which hath beaten into thy ship. Remember how our Saviour hath behaved himself; and he was sleeping. II. His disciples came to him, and raised him, saying▪ Master doth is nothing belong to thee that we perish? Save us: And he saith to them, why are you fearful, o ye of little faith? As if he should have said. You do well to call upon me, and to believe that I can save you; but you should moreover have believed that even sleeping I have care of you that you perish not, and have a mind to save you, though for a time I permit you to be in trouble: He said well, S. Bernar● let the world rage, and the wicked bend their teeth against me, Psal. 43. 23 yet I will hope in thee. Rise, why dost thou sleep o Lord? Rise and do not put me of to the end; wherefore dost thou turn thy face from me? Why dost thou forget our want and our tribulation? Rise o Lord, and help us, and redeem us for thy name sake. III. Then risen he commanded the winds and the sea, and said to the sea, Peace, and be still; and the wind ce●sed, and there was a great calm. And the people admired at it, and were strooken with much fear, saying, what an 〈◊〉 is this? seeing the winds and the sea obey him. Thou hast no less cause to wonder, and to reverence him, who is so powerful, and mayest often experience it in thyself; for if at any time thou hast a calm it comes from him. Follow S. Augustins' S. August. advice. Imitate the winds and the sea; obey thy Creator. The sea doth hear the command of our Saviour Christ, and art thou deaf? Let not the waves overcome you in your affliction. When a man well disposed is afflicted or temp●ed, Thom. ● Ke●p. l c 12. n. 2 than he understands that God is more needful to him, with out whom he finds he can do nothing. Our Saviour casteth out a Legion of evil spirits, and suffereth them to go into the heard of hogs. I. When he was come beyond the water into the country of the Gerasens, Cum ve. nissen trans fretum in regronem Gerasenrum etc. there met him a man possessed by the devil of a long time, and had his dwelling in the sepulchers; exceedeng fierce, so that no chain would hold him, nor could any man pass that way: But seeing jesus a far of ran and adored him, and crying out with a loud voice, Matth. 8 28 said what is it to me and thee jesus Son of God most high, Marc. 5 1 I adjure thee in the name of God not to torment me. For jesus had said to him, Luc. 8 27 go out of the man thou unclean spirit. It is apparent (saith S. Hierome) S. Hierome. that this confession was not voluntary, but wrested out of him by the virtue of Christ's word; as fugitive slaves, when they see their Master, think of nothing but of stripes. In the mean time we may see how the enemy domineers over those who are in his power; how they dwell upon those things which are rather to be fleed by reason of their noisomeness, leaving the right road (as it is in the Proverbs) and walking obscure ways, Prov. 2. 14 rejoicing when they have done mischief, and exulting in the worst things. And by continuing thus a long time, they grow loath to leave their courses▪ and clamour if any body admonish them; what have you to do with what life I lead? And as S. Luke addeth he w●nt naked and cut himself with stones; for they grow shameless, and with out sense, or feeling of any good thing, neither moved with fear nor love, nor regarding any bounds of any law either of God or man; a very miserable spectacle to all that have any reason in them. II. Our Saviour asked him, what is thy name? he said, a legion, for we are many; and he beseeched him much that he would not cast them out of the country nor command them into the depth. And there was a heard of swine feeding on the mountains, and they desired he would permit them to enter into them, and he permitted them. The devils therefore went out of the man, and entered into the swine, and the heard with violence went into the lake and 〈◊〉 stifled. First observe as one devil brought in many; so 〈◊〉 sin brings a multitude after it, if it be let stay any time: Secondly; that sin is as loath to leave us as the devil, our concupiscens and disorders favouring it: thirdly; that greatest sinner's some times see their own ruin, and feat it; and fourthly; by that which happened unto the swine, we may see whether at last the devil with violence will east us, not into this material sea, but into a sea of torments in which we shall never die. Fiftly; for our comfort, that the devil hath not power so much as over hogs, unless God permit it, muchless over sheep (saith Tertullian) Tertull▪ who are of his flock. III. And the swineherd fled, and told it in the city, and they came to jesus, and found the man sitting at his feet, clothed and well in his wits; and they were afraid, and besought him to depart from them. And the man out of whom the devils were cast, desired he might be with him: but jesus dismissed him saying, return into thy house, and tell how great things God hath done to thee; and he went through the whole city preaching how great things jesus had done to him. Observe that no man in this life is so great a sinner, or so much overgrown with vice and imperfection, that his conversion is to be despaired. Secondly; reflect upon the effect of true repentance, which is humility: So the Magdalen laid herself at the feet of out Saviour: Entertain a wholesome fear of being again separated from jesus, and from the means by which we were cured: Also a continuance of a great esteem of the benefit which we have received, magnifying it with in ourselves, and extolling it also before others, when there is is occasion. Those of the town sought the contrary, not knowing what was good for them. Acknowledge thyself unworthy of divine comfort and rather deserving affliction. Thom. ● Kemp. l. ● c. 2 n. 4 He cureth one sick of the Palsy. I. ANd again he entered Capharnaum after some days, Et iterum intcavit Capharna●n etc. Marc▪ 2 Luc. ● and many came together, so that there was no place, no not at the door: and he spoke 〈◊〉 th●m the word; and they brought one sick of the palsy carried by four, and when they could not offer him unto him for the multitude, they uncovered the roof where he was, and let down the couch wherein the sick man lay. Beg of our Saviour that he will again and again enter thy hart, and make it his seat, and teach thee to overcome the passions of it, and remedy the diseases: That the holy Angels will compass it, that no ill encounter may appear even at the door; acknowledge thy weakness, and besides having recourse thyself to thy Saviour; S. Ambr. Endeavour to have some who will admonish thee of thy duty, and how dull thou art; some that will lift thee up to higher thoughts, and by whose help thou mayest as occasion shall be humble thyself before jesus, and be lifted again up with confidence. II. jesus seeing their faith; saith to the sick man, son thy sins are forgiven; and there were certain Scribes sitting there, and thinking in their hearts, why doth he say so? He blasphem●●h: who can forgive sins but only God? Sin was the greater evil of the two, and is the cause of all our evils: Therefore he speaketh of that to put us in mind (with S. Augustin) S. August. that if we be sick of any spiritual disease we have recourse to this spiritual physician, and open to him that which is covered, or hidden in our souls, and regard not the censures of men, but humbly believe we may be cured. S. Hieron. And with S. Hierome, extol the humility of our Saviour, who vouchsafeth to call such a poor snake Son, whom the proud Scribes and Pharisees would scarce have looked upon, how ever zealous they seem here to be of the honour due to God alone. III. But jesus seeing their thoughts, saith why think 〈◊〉 thus within yourselves? Which is easier to say to the such man, thy sins are forgiven? Or to say, Rise, take up thy couch and walk: But that you may know that the Son of man hath power on earth to forgive sins; I say unto the● Rise, take up thy couch and go into thy house. And he forthwith arose, and took up his couch, and went away in the sight of all; and all marveled and glorified God who 〈◊〉 given such power to men. By answering to their though●● he gave them to understand that by the same power he could also forgive sins, and confirmed it by this mi●●cle; that as his word was made good in the outward 〈◊〉 so it would by the same virtue be made good in the clearing of souls from sin. And observe by the way, that as this man coming for his corporal health received with it that which is better; so we praying for things which occur to us as beneficial, may receive that which is better, though perhaps we receive not directly that which we then ask. And be not ashamed to confess thy sins, seeing God knows thy secretest thoughts. Rise take up thy couch. S. Augus● Our couch is our body; we take it up, when we cause it to obey the commandments of God; it is heavy, therefore he saith walk. Few are they who after much infirmity can run: we walk into our house, following the commandment of Christ, when after death we are received into the celestial habitation. The calling of S. Matthew. I. ANd when jesus passed thence, Et cum transisse: inde, vid it hominem etc. he saw a man sitting in the custom house, named Matthew, and he saith to him, follow me; and he rose up, and leaving all things followed him. Other Evangelists call him levi out of respect to S. Matthew, Matth. 9 dissembling his ordinary name: Marc. 2 14 He calls himself Matthew and a Publican; for as the wiseman saith; Luc 5 29. the Just is first in accusing himself. S. Hierome. And with all showeth us, that no man must despair of salvation: julian the Apostata imputeth it to folly that people upon a slight call would follow our Saviour; as if they had not reason, he working so many prodigious wonders. Besides that the Majesty of his divinity, which doubtless did show itself in great measure in his very countenance, was able to draw people to him: For if a loadstone and amber be able to draw after them material things, how much more forcibly is the Creator able to draw his Creatures▪ Look upon this mirror of perfection; hearken what kind of doctrine, and in what manner, he delivereth it; observe him diligently, and thou wilt see thou hast reason to follow him without delay. II. And Levi made him a great feast in his house, and there were a great multitude of Publicans, and of others that were sitting at the table with him, and with his disciples. And the Pharisees seeing said to the disciples, wherefore doth your Master eat with Publicans and sinner's. S. Hier. These Publicans saw one of their trade converted to better life, therefore they did also hope to find place for repentance and salvation; for they did not come to jesus with intent to remain in their former vices, as the Pharisees murmured, but being repentant, as the following words of our Saviour do insinuate. And who (saith S. Gregory Nazianzen) Gregory Nazianzen. accuseth a Physician that he visiteth the sick, that he abideth the stench, that he endeavoureth to set up the infirm? III. jesus hearing it, answered; they that are in health and able, need not a Physician, but they who are ill at ease. Go, and learn what it is, I will mercy, and not sacrifice. For I am not come to call the just, Hilary. but sinner's. No man by the law is just; he showeth therefore that they did in vain brag of justice. And the wiseman asketh this question, Prov. 20 9 which concerneth every body. Who can say, my hart is pure, I am frre, from sin? Let us therefore have recourse to this merciful Physician, whose fees are but what is for our profit, and not his own; he hath the labour, and we the fruit; he the thanks, and we the reward: and seeing mercy is that which he desires, and esteems it as sacrifice, follow the advice of old Toby to his son: Toby 4 8 To thy ability be merciful; if thou hast much bestow liberally; if thou hast little, give a little willingly. And that which is always in thy power, forgive as thou desireth to be forgiven. The third application to the most blessed Sacrament. I. S Matthew upon his conversion made a banquet fo● our Saviour: Our Saviour upon our turning to him, makes us a banquet: But, o infinite difference▪ that banquet was of temporal and perishable meats, turning to corruption both of body and soul; Io. 6 33 this banquet cometh down from heaven and giveth life to the world, and is his own flesh, and precious blood, which whoever eateth, hath life ●verlasting. Drinking of this cup (saith S. Ambrose) S. Ambr. our body doth not stagger, but doth rise to better life; our mind is not troubled, but consecrated and made holy. And the council of Florence: Concil. Florent● what ever good effect material meat and drink doth work in us towards corporal life, maintaining, increasing, repairing, and delighting, this Sacrament worketh towards our spiritual life; it withdraws us from that which is evil, it strengtheneth us in that which is good, and increaseth grace and virtue in us. But if we consider further, that it is our Saviour himself, who feeds us with himself, the bread of Angels, Io. 6 32 and the true bread from heaven, not in figure only, as the Manna of the jews, but really himself, as he is God and man, what a treasure have we? what a banquet? what love? what mercy, what desire of our love showed us? O Sacrum convivium in quo Christus sumitur etc. II. It is moreover a medicine for all spiritual diseases? and what a legion of sins, and imperfections, and passions doth possess us? So exceeding fierce, sometimes, that no man can pass by, Matth. 8 28 but we must have a saying to him, or whom by word or example we do not annoy, Luc. 8 27. neither remaining in house, that is, in the Church at our devotions, nor in the city among men of civil conversation, but in the sepulchers and in the mountains, among those who live a wild, and barren kind of life, void of good works, having little respect to the chains of the commandments in which we are bound, Marci 5 3 but breaking them at pleasure, and not being willingly subject to any body. A pitiful sta●e: o Saviour of the world! command this evil disposition out of me, that it cast me not into the depth, among the hogs: suffer me to be with thee, I beseech thee, and I will publish the great things which thou hast done for me, having mercy on me. III. And here most of all must we take our Saviour, Marc. 4 36 as he is, and as he is pleased to present himself unto us under the shapes of bread and wine; and whatever wind of contradiction rise from our sense, or from our weak ynderstanding, say unto it: Peace, be still; and believe the power of the mighty hand of God, who wi●h a word made all things, and the infinity of his love, who, as he gave himself to be rudely handled by the jews, gives himself here to be lovingly handled by us unworthy creatures, not valuing that he is sometimes also misused by us; wherein his love is the more manifest, and more to be valued by us. Present him thy hart and soul, as a pillow to rest on, and attend him resting. Afford him the courtesy which the spouse in the canticles received; Cant. 2 7 do not raise him, nor cause him to awake, till he wil● himself. Cant. 5 2 He sleeps, but his hart watcheth over thee. Let not thy eyes go of from him, lest through thy negligent attendance thou receive not with him the fruit which he bestoweth upon the watchful. I rose (saith the spouse) to open to my beloved; I opened the bolt of my door for my beloved; but he was gone a side, and passed away; my soul was melted when he spoke, I sought, and did not find him; Thom. ● Kemp. l. 2 c. 8 n 3. I called and he did not answer me. Be devour and quiet and jesus will stay with thee. He raiseth the daughter of jayrus and cureth the woman of her bloody issue. I. THere cometh one of the rulers of the Synagog named jayrus, Et venit quidem de Archisynagogis etc. and seeing him, fale at his feet and besought him much, saying, my daughter, is at the point of death, come and lay thy hand upon her, that she may be saved and live. Marci 5 ●● And he went with him, and a great multitude followed and thronged him. In diseases, and death of our soul what expressions ought not we to use? These bring us truly to the last cast; for after our temporal death, there is another death to be feared, far more grievous, because ever and never dying: In these occasions therefore bestir thyself; fall at our Saviour's feet, beseech him, follow him; thou seest his readiness to concur with thy endeavours, and to go along with thee; fear not that the multitude, fear not that the greatness of thy sins will divert him from thy help, if thou prostrate thyself with a sincere hart, and beseech pardon, as thou oughtest. II. And a woman who was in an issue of blood twelve years and had suffered much from many physicians, and ha● bestowed all that she had, neither was any thing better, but rather worse; when she heard of jesus, came behind him, in the press, Luc. 8 44 and touched the hem of his garment; for she said, if I shall touch but his garment, I shall be safe and forthwith the fountain of her blood was dried up and she felt in her body that she was healed of that malady. Search into the causes of thy long diseases; consider how thou spendest thy time, and thy spiritual, and temporal substance, and upon whom, and why thou goest rather backward, then forward; come with humility, and confidence to the Sacraments: Let the very name of jesus give the assurance of remedy; specially if thou touch with reverence the garment with which he is pleased to cover his sacred body in the holy eucharist, which are the resemblances of bread and wine, in which he gives us his sacred flesh and blood, and dost not come rudely and disorderly upon him, S. Cy●illu● as the multitude; for when Christ remains in us he cooleth the raging law of concupiscence, he strengthens devotion, and quails the unbridled motions of our mind. And jesus turning said, who hath touched my garments? His disciples said thou seest the multitude thronging thee; and sayest who touched me? But the woman fearing and ●remkling fell down before him, and told him the truth: and he said, daughter, thy faith hath made she whole; go in peace. See how he takes notice of the reverend and not of the rude, S. Ambr. and how great a grace it was that she who was ashamed to be seen, was not ashamed to confess her imperfections; hide not thy faults, acknowledge that which he knows already. III. As he was speaking; they come to the ruler of the Synagog, saying, thy daughter is dead, why dost thou trouble the Master any further? But jesus saith to him; fear not, only believe: And be admitted not any to follow him, but Peter, james and John: And seeing folk weeping and wailing saith why weep you so? She is not dead, but sleepeth: and they derided him: but he having put forth all, but the Father and Mother, and them that were with him, taking her by the hand, saith, wench, I say to thee rise: and forthwith she rose up and walked, and they were greatly astonished, and he commanded them earnestly that no body should know it; and bad that some thing should be given her to ●ate: and the fame of it was spread through the whole country. God so disposing that the more we are careful that the good which we do should be secret God should be more glorified by it. She rose and walked: because a sonle raised from sy●ne, must be stir itself that it fall not into a relapse; but be dispersing noisome thoughts, and dispositions; by virtuous actions it must also cast of the multitude of worldly occasions; and weep and wail those losses only, which most of all deserve the name of losses; converse with a few and good, exercise the faith of Peter, the hope of james, the love of John, finally frequent the Sacraments, to the end to get strength and vigour after so dangerous infirmities. He cureth the sick-man at the Pool. I. IN Heerusalem there was a Pool, having five porches; Est autem Hierosolymis probatica etc. Io. 5 in these lay a great multitude of sick persons, blind, lame, withered, expecting the stirring of the water; and an Angel of out Lord descended at a certain time into the pool, and the water was stirred, and he that had gone down first into the pool after the stirring of the water, was made whole of whatever infirmity he was holden. God in all ages and all times, even among the faithful, provideth certain places where constantly miracles are wrought for the increase of the devotion of the faithful, and to confirm their faith of the omnipotent power of God, who as he created all with a word, can in an instant restore all things to their perfection, yet will not do it with out our particular concurrence, and according to the times and ways which in his wisdom he hath ordained. But for our spiritual diseases he hath left in all places present remedy, with out expecting times and seasons; for the holy baptism may in necessity be administered by any body; and for the Sacrament of penance there be in all places those who are appointed, nor for one only, or for the first, or second, but for all, and the sooner the infirm come unto it, the better it is, neither night, nor day excepted. In these the diseases of our five senses are cured; the five porches signifying the five precious wounds of our Saviour, by which they have entrance to their cure: Enter, and bathe thyself in these. II. And there 〈◊〉 a ma● that had been eight and thirty years in his infirmity; him when jesus see lying, and known that he had a long time, said to him: wil● thou be made whole? the sick man answered, Lord I have no man, when the water is troubled, to put me into the pool: for while I come, another goeth dovone before me, jesus saith to him: rise, take up thy bed, and walk: And forwith he was cured, and took● up his bed, and walked. Our Saviour came to cure mankind, who● me no man, nor Angel, or other creature could cure: O infinite mercy. And no less infinite, that he oftimes picks out one from a multitude to bestow his graces and favours upon him, leaving other sins, and diseases; to seek the ordinary remedies, not by chance, or at adventure, but knowing all the circumstances, and causes of the weakness of the party, and when he thinks not of any such favour, Nor doth he with out great ground ask: wilt thou be cured▪ For how many times cometh it to pass, that we will, and we will not? we will be cured, but will not use the means which is necessary, or will not put ourselves to the utmost to obtain our desires; though we have lain eight and thrifty years in sin, yet, if we will, we may be cured. Rise● rouse thyself, and put on a resolution to overcome whatever difficulty; S. A●gus●● take up thy cross, and walk●. When thou wert infirm, thy neighbour did bear with thee; art thou cured▪ bear with thy neighbour. III. And it was the sabbath that day. The jews therefore say●d to him, it is the sabbath, thou mayest not take up thy bed; he answered: He that cured me said to me: take up thy bed, and walk; they asked him, what is that man, that said: take up thy bed, and walk? But he that was cured kn●w not who it was; for jesus had declined the multitude standing in the place. Afterward jesus findeth him in the temple, and saith to him: behold thou art cured, sin no more, lest some wors● thing happen to thee. The man went, and told the jews that it was jesus who had cured him. Thereupon the jews persecuted jesus because he did these things upon the sabbath. Temporal cures are ordained for the cure of our souls; the diseases whereof, and the punishments due to them, are incomparably worse, than what ever can happen here: these we must attend unto chiefly upon th● sabbath days, which, to our shame, we oft bestow more in idleness, and in vanities, then in what they where ordained for: frequent the churches; give praise to God for thy deliverance; in these jesus will willingly find thee out and give thee wholesome instruction: requite him not with ingratitude, as this man did as it seems, at first overjoyed with his cure for he never looked after him from whom he had received so much benefit: though that afterwards he went, ●●thym. and told the Iowas, was not t● betray him, but to divulge his praise. He cureth the man that had a withered hand. I. ANd he entered again into the Synagog, Et introivit iterum in Synagogam etc. and there was a man that had a withered hand, and they watched whether he would cure on the sabbath; and he said to the man that had the withered hand, rise into the midst: Marci 3 then he saith to them, is it lawful on the sabbath to do well or ill? t● save a soul, or destroy? and they held their peace. And looking upon them with anger, being sorrowful for the blindness of their hart, he saith to the man: stretch forth thy hand, and his hand was restored him. In the Synagog one man had a withered hand, many had withered hearts, which planted so near the fountain of heavenly waters took no benefit by them. They watched upon him, but for no good intent, and by their own malicious thoughts did put a bar to the heavenly graces; watch thou upon him, and observe him, disposing thy soul so as it may reap good, for thou seest that much doth depend upon thy inward disposition. Ris● into th● midst: be not ashamed nor backward to cooperate to thy own cure. Stretch forth thy hand, S. Ambr. to be merciful to the poor, often to receive, and lodge a pillgrime, always to God for forgiveness of thy sins. L●t not thy hand be stretched forth to receive, Eccl. 436 and shut to bestow. He looks about with anger and sorrow in this life; have recourse from his anger to his compassion, Matth. 37 and beware of the anger which is to come. II. And he said to them, what man shall there be of you that shall have one sheep, and it 〈◊〉 into the ditch on the sabbath, will he not take hold of it, and lift it up? How much better is a man, than a sh●●p●? Therefore it is lawfall on the sabbath to do a good deed. Ho● oft notwithstanding do we prefer our inferior occasions before the relief of our brother, and make no account of that which is more to be esteemed, and preferred? We ponder much that we have but that on● sheep, that one child, that one thing that we esteem in the world, and do not consider that our neighbour also hath but one soul to save; he hath oft but one bit of bread to put in his mouth, one penny for the whole week, one poor rag to his back, where as God hath given thee a sabaoth of rest and plenty wherein thou mayest take thy pleasure and case. III. And the Pharisees going forth immediately made ●s consultation with the Herodians, how that they might destroy him. But jesus with his disciples retired to the s●a, and a great multitude from Galilee, and from jewrie followed him; and he healed many, so that the folk pressed upon him to touch him, that they might be cured. Miserable Pharisees who turned to venom the doctrine, and the wonders ordered for their salvation! O wretched going forth from all reason and consideration of what was fitting● burr I●sus ceased not to do good not with standing: follow him, press reverently to touch him; specially when he offereth himself in the blessed Sacrament; shrink not away, but prepare thyself carefully and approach with confidence, there is ●o disease which he doth not cure. The choosing of the Apostles. I. ANd he went forth unto the 〈◊〉 to pray, Exist 〈◊〉 monte● orare. and he passed the whole night in prayer, and wh●n day was come, he called his disciples to him, and he chose twelve of them, Lu●. SIXPENCES whom also h● named Apostles. Simon, whom 〈◊〉 surnamed Peter, and Andrew his brother; james and John, a●d he called their na●es Bo●●●rges that is sons of Thunder etc. S. Ambr● Not every one that prayeth ascends unto the mountain, but he that prayeth well, who going forward from earthly things, to those which 〈◊〉 abo●● us, mounts up to the top of the heavenly court. He doth not ascend who is solicitous about his worldly wealth or honour: All great and high spirits ascend. And do not think that he prayeth as infirm and weak: The owner of Power becomes Master of obedience. He is out Advocate; he prayeth not as infirm, but as compassionate; what oughtest thou to do in order to thy own salvation, seeing Christ prayeth all night for thee? what oughtest thou to do when thou beginnest any good work having our Saviour's example before thee. II. He changeth their names, to give us to understand that we must change our conversation upon whatever favour received from our Saviour, and endeavour to have the solidity of a rock in the service of God; and to be able with out resolution, in that which is good, to terrify his opponents. Victor judas also among the rest was choosen to be an Apostle, to show us, that it is not our nature which is cause of our perdition, Euthym. but our wretched will; and that God receives a man while he is good, and till himself fall of, S. Ambr. and become evil: Also that we might learn the force of Truth, and of the Sacraments which are the same, though ministered by the wicked: And that, if thou chance to be forsaken, or betrayed by thy friend, thou mayest learn to bear it patiently. III. And he made them to be with him, and that he might send them to preach: and he gave them power to cure infirmities, and to cast out devils. First we must be united with Christ, acknowledging that all that we can do proceeds from him, and depends of him, and must be done for his glory, and with confidence in his goodness: then we must endeavour to have a longing desire to be with him, as much as we can, and to find sweetness in conversing with him in prayer, as with the fountain of all goodness, our Redeemer, our friend, our benefactor, our spouse; that in all our afflictions, and in all occasions, we find ourselves with him, as it were at home; and even in our outward actions never to be from him; but be doing them for his love, and with reflection, and desire to please him in them; holding ourselves as instruments in his hand, and working by the force, and strength, and aptitude which he gives us. T●om. ● Kemp. l. 3 ●▪ 22 n▪ 5▪ Nothing ought so much to rejoice him that loveth thee, o Lord, and acknowledgeth thy benefits, as thy will in him, and the good pleasure of thy eternal disposition. The eight Beatitudes. I. ANd seeing the multitude he went up unto a mountain and when he was set his disciples came to him, Vid●ns ●●●sus turba● ascendi● in montem etc. and opening his mouth, he taught them, saying. Blessed are the poor in spirit, for theirs i● the kingdom of heaven. Matth. ● Blessed are the meek, for they shall possess the land. Blessed are they that mourn, for they shall be comforted. His going up to the mountain betokeneth the height of the doctrine which he then did intend to deliver, far beyond the expectation of all people of this world, and contrary to their wont dictamen, and desires; therefore also he is said to have opened his mouth, as the treasury of divine wisdom, hidden hitherto from the world, for the world placeth happiness in riches, and in filling their desires with wealth and plenty; he placeth happiness in poverty; nor in that which comes upon us by necessity; but in voluntarily quitting ourselves of the mcumbrances of this world, and putting of the very desire of wealth; this making the way to the kingdom of heaven plain, and ready, without those rubb● which the desire of wealth doth raise. In like manner whereas in the world there is perpetual contention about lands and possessions, and nothing can be had, or kept, without strife, and debate, the land of the living, so great as it is, is wholly, and quietly possessed by meekness, and by yielding of our seeming right, according to the world. Besides that nothing is more powerful towards the world (saith S. ●ho● Chrisostome) S. John Chrysost●▪ than meekness, for as water putteth our fire, so doth a meek answer quench the flame of Anger. Finally not those who live in jolytie shall find comfort of it at last, but those who bewail the offences committed against God, and pass soberly through the miseries of the world, and through the losses of friends and goods: for all will make at last for their eternal comfort, being borne with pa●ience and with thoughts fixed upon our heavenly habi●tion. II. Blessed are they that hunger, and thirst after justice, for they shall have their fill. Blessed are the merciful for they shall obtain mercy. Blessed are the clean of hart, for they shall see God. Hunger and thirst are things which we seek to avoid in this life, and we are never long satisfied: But the hunger and thirst after justice; is to be procured▪ for of itself it is a full satisfaction to our souls; and though we should want wherewith to satisfy our bodies, we are satisfied in mind▪ because even that want cooperates in our justice. S. Hiero. 〈◊〉 Neither is it enough to desire to be just, unless we hunger and thirst after it, acknowledging ourselves never to be just enough, but being always desirous of more. How much unmerciful dealing is there in the world, in all states, and occupations▪ Nothing but opression, nothing but squeezing, nothing but exacting satisfaction to the utmost, and more than the utmost. This is not the way to have mercy where we most need, but to be merciful, compassionate, easy in our dealings towards another, as we would others should be towards us in our necessities. And because pureness of h●rt is so little looked after in the world as being out of sight, he puts us in mind of the alseeing eye, from which nothing is hidden; promising that if we have care that he see no uncleanness harboured in our thoughts, he will discover himself unto us, who is purity itself; neither is it possible to arrive to the sight of God without purity of ha●t. III. Blessed are the peacemakers, because they shall be called the children of God. Blessed are they that suffer persecution for justice, for theirs is the kingdom of heave●●. They who sow discord, ●. ●reg. let them reflect whose children they must needs be; for if they who make peace he termed children of God. doubtless they who disturb it are children of Satan. S. Leo. But with in this peace are not comprehended certain fond familiarities, and friendship's, grounded upon sympathy of nature, but such peace as is made according to the will and pleasure of God, and for his honour. Finally he concludes with suffering persecution, to the end to cut of all at once, the desires of the contentments of this world, seeing our happiness is not to be wrought by them, but by suffering on all 〈◊〉, in our goods, and in our good name, in our bodies, and in our estates; keeping our mind free to God in thanksgiving for the reward which is laid up for us in heaven, for patiently and joyfully going through with them▪ for he exhorts us not only to patience, but to joy, because our reward is to be plentiful in heaven. Thom. ● Kemp. l. 2 6. 6 n. 2 To glory in tribulation is not hard to him that loveth▪ for it is to glory in the cross of our Lord. Other documents belonging to the Evangelicall law. I. I Tell you, Dico ●u tem vobis nisi abundaverit justitia vestra etc. v. 20 unless your justice abound more than that of the Scribes, and Pharisees: that is, then that which they reach and practise, you shall not enter into the kingdom of heaven. Then because A●ger is a chief vice, and passion, which generally reigneth in all men, he shows how we ought to overcome it, and come to the perfection of meekness contrary unto it: And first he saith thus. You have heard that it was said to them of old, thou shalt not kill: and who killeth is in danger of judgement. But I say to you; whoever is Angry with his brother, shall be in danger of judgement; and whoever shall say to his brother, Raca, shall be in danger of a council▪ and whoever shall say, thou fool, shall be guilty of hellfire. By degrees therefore of the fault (as S. Gregory S. Greg. tells us) the sentence doth also increase; Anger, without outward expression; Anger, with expression, and clamour; Anger, with clamour, and reproach are all of them condemned, but differently punished. If therefore thou offer thy gift at the Altar, and there dost remember that thy brother hath aught against thee, leave there thy offering, and go first to be reconciled with thy brother. Behold neither is sacrifice pleasing from the hand of them that are at variance. II. You have heard that it was said: an eye for an eyes▪ and a tooth for a tooth: but I say to you, not to resist evil: but if one strike thee on the right cheek, turn to him also the other; and to him that will take away thy coat, let go also thy cloak. This is a second degree of meekness: for having come so far as not to express Anger, neither by word, nor outward sign, but mastered it within ourselves, we must endeavour after one injury, or hard dealing, to be willing to receive another, and not say: I am not Angry with him, or▪ I do forgive him, but I will do by him as he hath done by me; this being to contradicte by deed that which we seem to say by word. III. And yet to a third degree he endeavoureth to raise us, saying: you have heard that it was said, love thy neighbour, and hate thy enemy; but I say to you, love your enemies, do good to them that hate you, and pray for them that persecute you, and abuse you, that you may be children of your Father who is in heaven; who maketh his Sun ●ise upon good and bad, and raineth upon the just and unjust: for if you love them that love you what reward shall you have? do not also the Plublicans this? and if you salute your brethren only, what do you more; do not also the heathens this? Be you therefore perfect as your heavenly Father is perfect. S● Hi●ro. ●e. Many measuring the commandments of God by their own weakness, and not by the strength which is in saints, esteem these precepts to be impossible, and say; it is perfection enough not to hate our enemies, but to love them is more than human nature can bear. But they must know that our Saviour Christ doth not command things impossible, but that which is perfect, and such as David practised toward Saul, and Absalon; and S. Stphen the martyr, who praeyd for them that stoned him; and S. Paul desired to be an outcast for them that did persecute him. This jesus taught and performed saying. Father pardon them, for they know not what they do. The fourth application to the most Blessed Sacrament. I. THe dignity of the most Blessed Sacrament is so very great, that no purity of hart, no perfection under God, can be thought sufficient to receive it, as it deserves to be received▪ our Saviour himself, God, and man giving himself to us in it. Yet he vouchsafeth graciously to come unto us, if we be but free from mortal sin▪ much more if we endeavour withal to free ourselves from the inveterate passions of the mind, which consume the strength, and substance of our thoughts in things either impertinent, or hurtful. The woman humbly touched the hem of our Saviour's garment, and was cured, She had done her endeavour for twelve years; at last our Saviour took compassion of her, and by this one act of devotion towards him the obtained her desire: he mercifully also accepted the excuse of the sick-man at the pool, that in eight and thirty years he had not a man to help him in: Have recourse to this man, who is also God. Psalm. 22 He hath prepared in thy sight a table against those who trouble thee. S: ●non Chrysost: Who be those that trouble thee? The suggestions of the enemy, thy ow●e passions, and disordered desires, the pleasures and honours of the world which thou lookest after. Come to this table with fear and trembling and thy troubles will be turned into comfort: those things which infirm flesh esteems will become contemptible, and spiritual things be held in that repute which they deserve. II. Likeness in disposition, and manners do breed familiarity. What was the disposition of our Saviour while he lived here on earth? Of himself he saith, Matth. 〈◊〉 29. learn of me, because I am meek, and humble of hart. And the Prophet Esay saith of him. He shall not contend, nor clamour, neither shall any man hear his voice in the street; the bruised reed he shall not break, and smoking flax he shall not extinguish: he practised poverty from the beginning to the end of his life: Who more zealous for the honour of God? who more merciful, and desirous of making peace, and yet who more persecuted; and reviled? These be the virtues in which according to the proportion of our state of life we must endeavour to appear clothed, that we may be the more welcome to this heavenly table. For as he saith, by his Prophet; Esay. 66. 2 upon whom shall I rest, or upon whom shall I cast my eye, but upon the meek, and humble, and him that trembled at my words? Gen. 81●. The dove which was let out of the Ark found not where to set her foot, till the second time the discovered an olive tree, and brought a branch to the Ark: And our Saviour in his life time resorted much to mount Ovelit, signifying how much desire he had of peace of quiet, and that we should follow him in it. III. Our Saviour finding the man (whom he had ●ured at the Pool in the temple, said unto him: behold thou hast been cured, sin no more, lest some thing worse befall thee. By which passage we learn three things ●itting to be endeavoured after receiving. First, we must remain in the Temple sometime in thanksgiving for so great a benefit Secondly, we must search into the causes of our long disease's, and order remedy for them, and specially beware of those sins, which we have lately confessed begging assistance to avoid them. Thirdly, we must endeavour to increase in the knowledge, and love, and respect to our Saviour: For the man, before ●e presented himself this second time, knew him not; knowing him, he proclaimed that it was jesus who had done that great miracle upon him. Thom. ● Komp l4. ●. 2. n. 2 O sweet and merciful jesus how much reverence, and thanksgiving, with continual praise is due unto thee for the receiving of thy blessed body, the dignity whereof no man is able to explicate. The narrow way commanded. I. ENter by the narrow gate; 〈◊〉 Ip● augustam portam. wc. for broad is the way, and large is the gate, which leadeth to perdition, and many enter by it: But narrow is the gate, and strait is the way which leadeth to life, and few there be that find it, Mat. 7. 13. Blinded by their own worldly, and carna●● desires, which they choose rather to follow; and because they are pleasing to sense, the way they walk in seems large and pleasant; but in fine it leads them to eternal perdition; and they are hardly recoverable in this world, when they are once entered; because it is harder to leave the ways of the world when one hath once pleased himself in them, then if he never tasted them▪ yet we must not think that the gate and way to life of is so narrow, as to be always irksome; but as S. Gregory S. Greg. advertizeth: The way of God to beginners is narrow to those who are perfect it is broad: for the narrowest gate is widened by love; and when a man considers that for temporal commodities forsaken, he is to receive eternal joy, he begins to love that which otherwise would afflict him. II. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven, he shall enter into the kingdom of heaven. S. Hier. For what kind of confession is it, so to believe in God, as not to care what he commandeth? or how can we say, Lord, from our hart, if we contemn his precepts, whom we acknowledge to be our Lord and Master? Our hands therefore must go with our mouth, and our works according to our bel●●fe: for otherwise there will be many that will say in the latter day. Lord, have we not prophesied in thy name, and in thy name cast out devils, and wrought many wondrous things? and than I will confess unto them that I never knew them: depart from me you that work iniquity. III. Every one therefore that heareth these my words, and doth them, shall be likened to a wise man that built his house upon a rock. And the rain fell, and the floods came, and the winds blue, and they beat against that house and it fell not, for it was built upon a rock. And every one that heareth these my words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the wind blew, and they beat against that house, and it fell; and the fall thereof was great. The Rock on which we must build is our Saviour, whose only merits do uphold us: for of outselves we can do nothing, nor pretend any thing in the sight of God towards eternal life. His doctrine is the ground of our faith: His life is the sampler according to which we must frame ours, to the end to be accepted at the later day; and to be able in the mean time to withstand all our Ghostly enemies. S. John chrysostom S. John Chrysost▪ tells us more over that a strong resolution to go forward in God's service is the rock on which, under our Saviour, we must build our spiritual building. For the other building (saith he) was easily over●●rowne; not by the violence of the Temptatations; for so the first also might have fallen; but by reason of the weakness of the foundation, that is of our resolution. Temptation is not the cause of our fall, but the unconstantie of our mind, and our want of courage▪ by which oftimes, even without any temptation, we come to be overthrown▪ for sand of itself doth yield; but a diamond resisteth the force of the hammer. Our Saviour cureth the servant of the Centurion. I. ANd he entered Capharnaum, ● intr●vit Capharnaum etc. and the servant of a certain Centurion being sick, was ready to die; who was dear unto him; and when he had heard of jesus, Luc▪ 2● he sent unto him the Ancients of the jews, desiriug him to come, and heal his servant: They being come to jesus, besought him earnestly, saying: he is worthy that thou shouldst do this for him; for he loveth our nation, and hath buyld a synagog for us: and jesus went with them, The Centurion went not to our Saviour in pe●son: S. Angust. with the strength of faith he went unto him; an Alien by birth, Crige●. by faith pertaining to his household. And whereas others had recourse unto him for divers infirmities, this man alone intercedeth for his servant▪ saying within himself; this is my servant, and I am servant to my Creator; if I do not take pity of my servant, how shall I expect that my my Creator will have mercy on me? II. And when he was not far from the house, the Centurion sent his friends to him, saying: Lord, trouble not thyself: for I am not worthy that thou shouldst enter under my roof; for the which cause, nei●her did I think myself worthy to come unto thee: but only say the word and my servant shall be cured. For I also am a man, subject to authority, having solders under me. And I say to this, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doth it; Believing and professing that, as he, being in command, though a subject, had his servants and soldiers obedient unto him, much more our Saviour, being Lord of the whole world, could command any creature, and it would obey without resistance. Be ashamed at thy stownes in doing his commands▪ whom sun, and moon, and stars earth, and heaven do obey upon his word. He believed also that it was not necessary that our Saviour should so much as see the sick person; but that whatever disease he had, it would leave him upon his command: wherefore though he received him not under his roof, he had him in his har●, so much the fuller, the more humbly he did demean himself. III. And jesus hearing this message marvelled; and turning to the multitude, said: Amen, I say to you: neither in Israel have I found so great faith. And I say to you, Matt. 8. 11● many shall come from the East, and west, and shall sit down with Abraham, and Isaac, and jacob in the Kingdom of heaven; but the Children of the Kingdom shall be cast out into the exterior darkness, there shall be weeping, and gnashing of teeth: and he said to the Centurion, God as thou hast bel●ved, be it done unto thee: and the servant was healed at the same houred The jews certanly had more helps towards the faith, which they should have had in Christ our Saviour; But this alien, bread up in his youth in idolatry among the Romans, whose servant he was, made better use of the benefit which God had done him in bringing him to live among his chosen people, where his eyes might be opened, and be a dócument for us not to neglect Gods great grace towards us; lest we come at last to be rejected. Our repiditie and negligence is much to be lamented, and pitied, that we are not lead which more affection to our Saviour. etc. Th. a Ke. l. 4. ●. 32. He raiseth from death the son of the widow of Naim. I. ANd he went into the city which is called Naim; Et ibat in in Civitatem qu● dicitur Na●m &c▪ and there went with him his disciples, and a very great multitude: and when he came nigh to the gate of the city, behold, a dead men was carried forth, the only son of his mother, and she was a widow, Luc. 7. ●. and a great multitude of the city with her. the city was called Naim, because it was a beautiful city: butwhat did beauty, or strength of the city avail against death? Or the youth of him that was carried out, or that he was the only son, or rich, or well-beloved, and respected, and attended? We all die, and as water we sink down into the earth. And who is there almost, that doth think of it as he ought, and prepare for another world, in which he is never to die? We are carried away with that which concerns this body of ours, which no industry can preserve long; and think least of our soul, which must be preseved by good life here, if it will not be miserable for ever, when this everdying life is gone. is gone. ●hom: ● Kemp. l. ● c. 7 n. 2 Glory not in wealth if thou have it, nor in friends that they are powerful, but in God, who giveth all things. Be not extolled with the beauty and proportion of thy body; a little sickness doth dissigure it, and destroy it▪ II. Whom when our Lord had seen, being moved with compassion upon her, he said to her, weep not: And he came ●eere, and touched the coffin, and they that carried it, stood still; and he said, young man, I say to thee; ●ise; and he that was dead sat up, and began to speak, and he gave him to his Mother. O blessed eyes of my Saviour! look upon me with compassion; for behold, I am carried, ● know not whether, now with one fancy, now with another, now with one passion, now with another: And this wretched body of mine in which I am coffind● will be cause of my double death, if thou dost not lay thy merciful hand upon it, and stop the course which naturally it is running. O soul! forget not that thou art always young, if thou wilt thyself: Rise, take courage, sit up, speak to thy senses, and desires, to keep themselves in order and compass. Thom. ● Kemp. l. 3 c. 57 n. 4 O Lord: Blessed be thy word, sweet to my mouth above honey and the honey comb. What should I do in so many troubles and vexations if thou didst not comfort me with thy holy speeches? So I may arrive at the haven of salvation what matter is it what I suffer etc. III. And fear took them all, and they magnifyed God saying: a great Prophet is risen among us, and God hath visited his people. And this saying went into all jewrie of him, and into all the country about. The people had more reason to fear when they saw the young man carried out dead, not knowing what was become of the Better part of him, or by whom, or whether it was carried. His reviving being a sign of the common resurrection, when that voice, which called the world out of nothing, S. Chrysologus will in the later day call it again out of corruption; and he that in the beginning raised man out of earth, will raise him again in the later end out of dust. Magnisie this great prophet, who hath brought thee to the belief of these things: Beg of him that he will often visit thee with his heavenly inspirations; and be thou more joyful to receive his heavenly instructions, than the sorrowful m●ther could be to receive her son alive. S. John Baptist sends his disciples to Christ to be instructed. I. When John had heard in prison the work● of Christ, Ioanne● c●m audisset in vinculis etc. sending two of his disciples, h● said to him: art thou he that art to come, or look we for another? And jesus making answer said to them: Matth. ●●● go, and report to John what you have heard and seen: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, and to the poor the Gospel is preached; and blessed is he that shall not be scandalised in me. S. John did not doubt but that our Saviour was the only Messias expected; but, to satisfy his disciples more fully, he sent them so our Saviour, who answered not in words, but by the admirable works he was then working in all sort of cures; which cures it was long before prophesied the Messias should work. And we also are to testify by our works, that we are Christians, not beleeying and professing one thing, and doing nothing suitable to that which we profess, but suiting our lives to our belief. If our voice be Jacob's, our hands must not be Esau's. Nor because God hath perhaps blessed us with riches must we neglect the poorer There is no other to come to save us by any other way, Gen. 2● 22 than jesus hath already traced our unto us: be not scandalised in him, because crucified, dead and buried: the same will come at the later day to judge the more rigorously, the slighter we make of his commands and directions here: Hearken after all his works of mercy and justice, that esteeming him the more, thou mayest follow him the more willingly, and expect him with the more comforts. II. And when they wen● their way, jesus began to say to the multitude of John, what went you into the desert to see? A reed shaken with the wind? Or what went you to see? A man clothed in soft garments? behold they who are so clothed are in kings houses. But what went you to see? A Prophet? ye●, I tell you, and more than a Prophet; for this is be of whom it is written: Behold I send my Angel before thy face, who shall prepare the way before thee. Our saviour proposeth unto us what we are to reverence, and imitate in S. John; His constancy in his course of life, perseveriug from his childhood to his dying day; not shaken with every wind as a reed; nor hollow and empty, and able to bear no●streffe; but with fervour of spirit, and manly resolution overcoming the weakness of flesh and blood: not given to delicacies, but content with that which bare necessity required: those who are otherwise disposed, are fitter for the courts of earthly princes, and to be rewarded accordingly; the courtiers of our heavenly King must put themselves to more hardship, that they may have the reward of eternal joy; and endeavour to resemble the Angels here, that they may enjoy their heavenly company. III. For from the days of John the Baptist till now; the kingdom of heaven suffereth violence; and the violent bear it away. That is, you must not think that the kingdom of heaven is to be gotten by laziness, and remissness: it is a kingdom, and it is the kingdom of heaven, deserving far more than any earthly kingdom. And they are as violently opposed who fight for it, as are any foreign armies assalting any Prince's dominions. It is a Kingdom, and our Kingdom: Th. ● Ke. l. ●. c. 25. ●. 11. if we suffer ourselves to be thrust out of it, we are eternally miserable, unless by force we regain it. It is greater pains to resist our vices and passions then to sweat at any corporal labour. The conversion of the Magdalen. I. ONe of the Pharisees desired him to eat with him: Rogaba● illum qu●●dam Phais●vs. etc. and behold: a woman that was in the city, a sinner, as she knew that he was sit down in the Pharisees house, brought an alabaster box of oyniment, and standing behind at his feet, with tears she began to water his feet, an● wiped them with the hairs of her head, and kissed his feet, and anointed them with the oyniment. S. Greg. She had entered deeply into consideration of what she had done, and would put no stint to what she was to do; she was greatly confounded within herself? therefore she did not valve the confus●ō which might come upon her from abroad: of the things which had been instrument of her delights, she offered holocausts to God for remission of her sins. She kept behind our Saviour, as not daring to appear before that mirror of perfection, till she were cleansed; she lay at his feet, as more worthy to be trodden upon as dirt, then regarded, or looked after: she bathed them with her tears, that from thence they might receive virtue to cooperate to the washing away her sins, and clear those eyes which had been so often soiled with objects not befitting them; she employed the hair of her head as a towel, more to put a new tincture upon her hair, and to wash away the ordure it had contracted, then that our Saviour's feet needed it, and said with in her hart: o Lord. my iniquities have been multiplied above the number of the hairs of my head▪ pardon my offences, and receive this sacrifice of myself in an adore of sweetness; but this sweetness must come from thee, for not all the ointments the world can bestow a●e able to take away the stench of one of my ugly sins. O how loathsome are they to me! but have thou pity upon me, Amen. II. The Pharisee, who had invited him, seeing it, said within himself. This man, if he were a Prophet would know who, and what m●nner of woman she is who toucheth him, that she is a sinner. jesus said to him; Simon I have somewhat to say to thee. And he said, Master say. A certain Creditor had two debtors: one did owe five hundred pence the other fifty: They not having wherewith to pay, he forgave both. Whether of them doth love him more? Simon said▪ I suppose be whom he forgave more. And be said to him, thou hast judged rightly. From the rash judgement of the man concerning himself, and the woman; our Saviour taking no notice outwardly of it, gives him an instruction which concerns us all; That we are all debtors to God, and that it behoveth every one to look into his accounts▪ for to reckon up others faults will avail him no thing, but bring him at last to confusion, when his salt shall be represented unto him in a different looking glass than he hath framed to himself. And be they little▪ or be they great, we are not able to satisfy, but must have recourse to the mercy of our Creditor to forgive us; now, as to the question, who loveth more▪ S. Augustin S. Angust. answereth rightly: O Pharisee! therefore thou lovest little, because thou thinkest that little is forgiven thee; nor that it is little, but thou dost think it little. And thou who ever thou best who sayest thou hast not offended much, tell me, why▪ And by whose help hath it happened? III. And turning to the woman, he said dost thou see this woman? I entered thy house, water to my feet thou didst not give me; she with tears hath bathed my feet, and with her hair hath wiped them▪ Kiss thou gavest me not, she since I came in hath not ceased to kiss my feet: with oil thou didst not enoint my head, she with ointment hath anointed my feet. For the which I say unto thee; many sins are forgiven her, because she hath loved much; to whom less is forgiven, he loveth less. And he said unto her; thy sins are forgiven thee: and again; thy faith bathe the made sufe, go in peace. Follow the advice of our Saviour, look attentively upon this woman; see her diligence, in applying herself unto him for that, which did most import her: see her perseverance, not ceasing to kiss his feet; her nobleness in bestowing what was best upon him. The Phar●see did not anoint our Saviour's head, he did not believe he was God; she even in the infirmity of his humanity believed it, and therefore had recourse for forgiveness of her sins: Before she knew they were forgiven she loved much; how much afterward▪ being loath to leave her hold even upon the second saying of our Saviour. Thom. à Kemp. l. 2 c. ● n. 2 Hold thyself by ●esus living and dying. He casts out the dumb devil, and gives divers wholesome instructions. I. HE was casting out a devil, Et erat eij●●ens doemonium. and it was dumb: and when he had cast out the devil, the dumb spoke; and the multitude marveled, and said, is not this the So●ne of David● How many ways are we dumb to our prejudice? Luc. 11 14 We conceal our faults, when according to the eouncell of the holy Ghost, Prov. 18 1● we should be the first to reveal them, that we might be justified in the sight of God by humble confession; we are forward to speak of other folk's faults, and silent in occasions of thie● commendation: forward to hold impertinent discourses, flow in speaking of things profitable to ourselves and others. Such were the Pharisees and their associates, who seeing this miracle said. In Beelzebub the Prince of the devils, he casteth out devils; and others tempting him, asked of him a sign from heaven. As if they might not have found matter of praise and commendation, as well as the multitude; but their ●ares were 〈◊〉, and their tongues tied from that which was behooufull, and open to all kind of wicked suggestions, Beg our Saviour's assistance against these pestiferous diseases. II. He seeing their thoughts, said unto them. Ev●ry kingdom divided against itself, will be brought to desolation, and house upon house will fall: If satan be divided against himself, how shall his kingdom stand? And if I in Beelz●bub cast out devils, your children, in whom do thy cast them out? therefore they shall be your judges. But if I in the finger of God do cast out devils, surely the kingdom of God is come upon you. Beware of dissension: the mischief which comes of it is too apparent. Beware of censuring other-folks actions, or words and construing them to the worst: most commonly they condemn themselves as one time or other guilty of the same. Imitate our Saviour who is still doing good to these, who show themselves thus ungrateful▪ for it is a sign that we pertain to the kingdom of God, who makes his Sun to shine over the good and the bad, Matth. ● 4● and raineth upon the just and unjust. III. When an unclean spirit departs out of à man, ●e wandereth through places without water, seeking rest; and not finding, he saith: I will return into my house whence I departed, and he findeth it swept, and trimmed, but vacant: then he taketh seven other spirits worse than himself, and entering in, they dwell there; and the last of that man becomes worse than the first. S. Augustin S. August. sayeth that they are signified in this parable, who believing in Christ and embracing his doctrine, shrink afterwards in the performance of it, overcome with their 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 than before, and are utterly lost in them. Beg of our Saviour, the seven gifts of the holy Ghost, contrary to the seven wicked spirits which labour to prossesse us. To wit true wisdom, joined, with profound humility: clear light of the understanding, with out too much adhering to our own conceit, easiness, not only to take advise, but also to follow it, fortitude, even in those things which are not all together to our liking, if otherwise sitting, or commanded to be done: knowledge without of tentation; true piety and devotion with our all kind of dissembling: and the true fear of God, not to be overcome with the falsely styled freedom▪ which endeavours to undermine it. Veni San●te Spiritus. The fist application to the most Blessed Sacrament. I. THe Magdalen, the Centurion, and the Widow of Naim gives as an ample subject wherewith to interrayne our Saviour at the holy Communion, with tears of repentance for our manifold offences; with humble acknowledgement of our great unworthiness to be visited by such a guest, and with joy at the raising of our soul from 〈◊〉 to life by the powerful mercy of our Saviour, taking compassion of us when we were carried away by our disordered desires to our utter ruin. Prostrate thyself at thy Saviour's fee●e with the one, begging pardon, and washing with rears, the aspersions which thou hast cast upon them by thy disorder. Retire thyself with the other into the bosom of thy own nothing by nature, and worse than nothing by sin; and be ashamed to approach: yet not so, but that with the third thou mayest raise thyself to confidence, seeing he is pleased to meet 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 upon him the ointments which he desireth, resolutions to embrace the narrow way by him commended. For not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven, Matth. 7● 6. but he that doth the will of his heavenly Father. This resolution we must strengthen by often applying ourselves to this holy Banquet, Psalms 17● and often receiving it. For heis our strength, and our refuge, ●●d in him is all our hope See how he gives sight to the blind, hearing to the dease Speech to the dumb, life to the dead; how he refuseth not the poorest snake that is, but gives ●free access, and comfort to every body that is willing to be holpen by him. And be not scandalised in him, thinking that he makes himself too cheap, or that it is better to foxbeare▪ for if he be willing to afford us 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 us. For neither did the Centurion so, but presenting himself unto him, expressed only his firm beleese, that in absence also he could cure his servant. III. When thou hast received take heed of instantly turning to other thoughts, unless some absolute necessary business come upon thee, but give him some time of loving entertainment, lest he that is cast out, watching his opportunity, finding the house trimmed, but vacant, and empty of any good employment, or thought, strive to come in again; and for our ingratitude we find less devotion, if not some thing worse happen unto us. Employ thyself in his praises, as he did in S. Jhons' when his disciples were returned: say unto thyself; what a Guest have I received into my house? A Prophet? an Angel? No: the inlightner of Prophet's, and the Lord of Angels, in whose prelence-they stand with reverend respect singing: Holy, Holy, Holy, the Lord of hosts: full is heaven and earth of thy glory and Majesty: Thee The, glorious choir of the Apostles: The multitude of Prophets: The, glittering armiers of blessed Marryrs: The, whole Catholic Church speed through the world, do praise, and glorify, and confess to be their God, their redeemer, their glorifier. The parable of the seed. I. When a gr●●te multitude assembled, Cum tur●● plurima conveni●ent. and hastened out of the cities to him, be said by a similitude; the sower went forth, to sow his seed, and in sowing some fell by the way side, and was trodden upon, Luc. 84 and the fowls of the air did eat it. Othersome fell upon the rock, and being shot up, it withered, because it had not meisture. Othersome fell among thorns, and the thorns growing up with it choked it. Othersome fell upon good gro●●d, and being shot up yielded fruit an hundred fold. S. Bern. The sower is the most Blessed Trinity. the Father, the Son, and the holy Ghost, the blessed Angels, the holy Apostles and Prophets in their doctri●e preached and written for us. The seed is every good thought, every good motion, stirring us to that which is our duty 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 us to think, how we receive them, not to be ungrateful to the gracious giver, and prerudiciall to ourselves. God is bountiful to all, and upon every man's ha●● he soweth his seed: Prov. 16 36 it belongs to man to prepare his sou● by the selfsame graces, and to render it ●upple, and pliable by cooperating with them: for we are not by 〈◊〉 tute rocks, but by our own wilful hardening our hearts, nor are we necessitated to lie by the high way side, where every one is apt to tread upon us, nor bred so among thorns, that we cannot avoid them. II. In the explication of this similitude our Saviour tells us, that the birds of the air, signify the evil spirits, who while we lie open by the high way side to every one that passeth by, cast in other thoughts into our mind, and so tread down, and overwhelm the good, which we had received, and put it quite out of our memory. They that fall upon the rock, are such as with joy receive the word and having no moisture take no root, and for a time beleave, and in time of temptation they fall away. And that which fell into thorns, are they that having heard going their ways, are choked with cares and riches, and pleasures of this life, and render no fruit. So that we have here three enemies of our good; The evil spirits upon whom we must wa●ch, and keep our hart recollected, that they may have no entrance by their devices. Our own flesh, which if it be not subdued, and broken of its wicked and stubborn desires, and so made capable of the heavenly dew, will grow harder, and harder to be brought to good: and however pleasing for a time a heavenly inspiration is, it will take no root▪ but as a resty jade will fly-of where most of all it should go on. And thirdly the cares and wealth, and pleasures of this world are as so many thorns, which instantly choke us, so soon as we begin to think that the service of God cannot be complied with, unless in some measure we forgo them: for their importunity is without measure and stint. III. And that which fell upon good ground, are they who with an honest, and good hart hearing the word, do retain it. Matth. 〈◊〉 23 and yield fruit in patience; some a hundred fold, another threescore, another thirty; As S. Matthew relates it. Though God doth bestow his graces liberally upon all, yet is he to some more liberal then to others. For which every one, according to his measure, aught to give him thanks, as being his free gift without any original obligation to us. Sap. 8. 1●. And if he have bestowed upon us a soul inclined to Good, we are the more bound unto him: and yet we cannot expect to yeal● fruit without patience: for in hearing and retaining, ●ad in cooperating, we shall find our difficulties, Custom will lie cross in our way, Th. a K●● 〈…〉 and is to be overcome by better custom. Our flesh will repine, and is to be bridled by fervour of spirit; the old serpent will tempt us. and afflict us, and is to be put to flight by prayer, and al●o to be shut o●t by profitable labour. The Parable of the Cockle. I. Another parable he proposed to them, Al●am p●abo●am proposure eye dicens● &c saying, the Kingdom of heaven is ressembled to a man, that sawed good seed in his field. But when men were in sleep, his enemy c●me, and sowed over it cockle among the wheats, and went his way; Matth. ●●● and when the blade was shot up, and brought ●ith fruit, than also appeared the cockle. Another similitude to stir us up to watchfulness; for as sleep is necessary for our corporal fustinance, so to our soul it is pernicious▪ that is, spiritual drowsynes sloth, and neglect of what passeth in us or about us; Th' a Ke. l. 1. C. 19 n. 2. lightly to omit our exercises, scarce ever passeth with out some loss. In our beginnings we receive good seed; if we be not watchful the enemy craftily sows other principles, tending to liberty, to self will, and self judgement, and the like; and he lets us alone for a time, as if nothing had been done; but as we grow in years, and into employment, than those loose principles begin to appear, and, unless we be aware, will over bear the good corn: and by the neglect of them, and not choking them in their first sowing, many a sad event befalls those, who otherwise might have borne much fruit in the Church of God. II. The same parable signifieth also unto us. that in the Church of God, and in all communities, there be good and bad, ●ervent in the service of God, and some less fervent; God giving every one means to do well, but some out of neglect suffer the enemy to sow other seeds in them. which hinder the fruit which they might bear, and turn them from wheat into cockle. These he saith are not always to be dealt with rigorously, but with patience, and good admonitions, exemples and reprehensious expected, till God dispose them either to better in this life, or to punishment in the next. The servants said, will't tho● we go, and pluck up the cockle; and he said: No; least gathering the cockle, you root up the wheat also with it. Let both grow till harvest and in the time of harvest. I will say to the reapers, gather first the cockle, and bind it into bundles to burn, and 〈◊〉 the wheat into my barn. III. Admire the patience of Almighty God, who suffereth so many affronts from sinner's, and yet expecteth them to the last; reckon thyself in the number, and beware thou try not his patience too long; but a wake be times, and look about thee, and search eve● conner of thy field, that is, thy soul; see what is there sowed, and by whom: many an one seems a friend and is an enemy, because favouring our humours, he speaks things pleasing, and not profitable, 〈◊〉 but prejudicial to us. While we do not resist the enemy in the beginning, he enters by little and little wholly into us: and the longer we continue slothful in resisting, the weaker we grow, and our enemy the stronger; yet we must take S. Hieromes S. Hierom advertisement in our way, who upon this parable saith, that our Saviour forbiddeth to pass our censure suddenly, where a thing is doubtful, but rather leave it to God to judge. The parables of the Mustarseed, the Treasure, and the pearl. I THe Kingdom of heaven is like to a Mustardseed, Simile ●st Re●●●● 〈…〉 etc. which ● the least of all seeds, but when it is grown, i●●s greater than all herbs, and becomes a tree, so that the souls of the air come and dwell in the branches thereof. Matth. ● Christian faith and the doctrine thereof at first seems contemptible, S. Ambr. and had but slender beginnings from the preaching of a few fishermen, but in process of time, being well pondered and thoroughly sifted, the life and vigour of it appeared, and it hath over toped all other professions; so that the sublimest wits have found full satisfaction in it. Besides that persecution hath increased it, as the seed when it is grinded is more forcible; Our Saviour himself how contemptible did he appear to the world being crucified dead and buried? Yet that made for his greater glory, and by it he would show us the only way to glory to be to humble ourselves, and be humbled, bearing it patiently, and with courage, and assurance that at last we shall have a crown of glory, and immortality for our sufferings● Let us therefore not be dejected with persecution, or crosses, but according to the advice of S. Hierome S. Hi●rom take wings of a dove in simplicity of hart, and fly into the branches of this tree, and contemning earthly things, and that which here is in esteem, make haste to things celestial. Again the kingdom of heaven is like a Treasure hidden in a field, which a man having found, did hide it, and for joy thereof goeth and selleth all that he hath and buyeth that field. From how many in this world is the treasure of the service of God hidden, or rather how few be there, who know the perfect valve of it? Hidden, because they will no● take the pains to find it, and do think every thing too much that is bestowed that way; whereas for other things, which at last will prove but trash, they spare no labour nor cost: he that finds it, and considers the worth, hides it in his hart with wholesome fear of losing it, and with joy parteth with all, rather, than he will part with it: and happy are those who do voluntarily part with all other things, with which of necessity they must part sooner or later, to be the surer possessors of it. III. Again it is like a Merchant man, seeking good Pearls, and having found one precious pearl, he went and sold all he had, and bought it. One and the same thing is declared to us by divers similitudes, because no one thing can sufficiently express the worth of it. The Pearl is hidden, within the shell, in the depth of the Sea, and among roks and stones; so is the service of God beset with difficulties; yet is a pearl, and the most pretions that is which an experienced Merchant finding, prefers it before all other wealth, and spareth no labour to get it. Others who know not the value of it, Th. a Ke. l. ● c. 24. n. 5 neglect it, or sell it for naught. The day will come, when he shall be thought the wisest merchant, who here was accounted a fool. Then tribulation will be pleasant, them devotion will breed joy▪ than our flesh, here afflicted▪ will more rejoice, than they who have been bred up in dainties; a poor cottage will be commended above princely palaces. He is misused in Nazareth. I. ANd be came to Nazareth, Et venit Nazareth ubi Nutritus. where he was brought up, and entering according to his custom upon the sabbath into the Synagog, he rose up to read: And the books of Esay being delivered unto him, Luc, 4. 16. he found a place where it was written▪ The spirit of our Lord upon me, for which he anointed me, to evangelise to the poor he sent me, to heal the contrite of hart, to preach to captives remission, and sight to the blind, the acceptable day to our Lord and the day of retribution▪ And he said, this day is fulfiled this Scripture in your ears, Give God thanks that thou hast been borne, and bred up in this day, when these things have been fulfiled; and he that is the light of the world hath been revealed unto thee, in whom, and by whose holy Sacraments, thou mayest have remission of thy sins, and an eternal retribution besides, for the things done in his service, and according to his service, and according to his doctrine, and example. Think often of the rewards both of good and bad, that avoiding the one, thou mayst be partaker of the other, and be acceptable to God in the day of retribution. How many, even to thishoure, have not this happiness? among those who were present when he opened these things unto them, divers were of another mind, and took rather harm then good) for though divers admired him, and his doctrine, and the grace with which he delivered it, Maci. 6. yet others said: is not this Joseph's Son? Is he not a Carpenter, the Son of Mary? And they were scandalezed in him. II. And he said to them, surely you will say to me this similitude: physician cure thyself; As great things as we have heard done in Capharnaum, do also here in thy country; Amen I say unto you, no prophet is acceptable in his own country. There were many widow as in Israel in the days of Elias, and to none of them was he sent, but to Serepta of Sidon to a Widow woman. And many leprous people were in israel under Elizeus, and none of them were cured, but Naaman the Syrian. A document for us, not to weigh too much the outward circumstances of the parties who are our Superiors, and Governors, but their inward talents, and vocation: for God (as it is in the psalm) raiseth up the poor out of the dust, 〈◊〉 and lifteth the needy from the dunghill, to set him with the Princes of his people. Also to beware that custom in the use of good things do not diminish our devotion, and respect to them: but endeavour that they be always new to us, as certainly, if we apply ourselves accordingly, they will every day breed in us some new grace, whereby we may be more acceptable to God, and he more dear to us. III. And all in the Synagog were filled with anger, hearing these things: and they rose, and cast him out of the City, and brought him to the edge of the hill upon which their City was ●uylt, that they might throw him done headlong, and he passing through the midst of them, went his ways. Instead of taking benefit by his admonition, they fell into rage; o how often doth this happen ro us? And how lamentable effects do often follow of it? We seek to revenge ourselves for a good turn, and we cast ourselves headlong into a thousand inconveniences, and indiscretions, by speech, and actions unbeseeming us. Matt. 5. 14. The City, that is the Catholich Cruse, in which we dwell is built upon a hill: How many have cast themselves headlong out of it by wilful opposing themselves to their teachers, and thinking to hurt them, have been eternally ruined▪ Thom. a ●emp. ●. c. 3. Our opinion, and our thinking doth often deceive us, and seeth little. What doth it avail to cavil about hidden and obscure things▪ etc. Instructions given to his Apostles, and Disciples. I. SEnding his Apostles about the country to preach, Nolite 〈◊〉 aurum. and giving them power, and command over evil spirits, and all kind of diseases, towards the cure of them; Matt 10. 9 he first arms them against Covetousness, and too much solicitude about corporal sustenance. Do no● possess, (or provide) neither gold, nor sylver, nor money in your purses, nor a scrip for the way, nor two coats, nor shoes, nor rod; for the workman is worthy of his meat: freely you have received, freely give. Thierry whole care he will have to be about the spiritual work for which they were sent, and for the rest rely upon God Allmigh●●●s providence, who as he hath ordained them for the spiritual assistance of his people, so doth he provide that those who have tempotall means shall assist them without pressing upon them. II. Secondly he commends circumspection, joined with sincerity. Behold I send you as sheep, in the midst ● wolves; be therefore wise, as serpent's and simple as doves: and beware of men. S. John Chriso●t. What shepherd sends his sheep into the midst of wolves, and doth not rather gather his sheep together when he discovereth the wolf▪ Christ doth contrary: and he doth not say, Go of your own head, but behold I send you; 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 wisdom of the serpent is to look to the principal, as the serpent doth to save his head, whatever becomes of the rest of his body: this wisdom must be accompanied with sincerity; for worldly craft doth not beseem the servant of him who is the eternal Truth. III. Thirdly he commends courage and constancy: fear ye not them that kill the body, and cannot kill the soul; but fear him that can destroy both soul and body into hell: Fear of temporal inconveniences is to be overcome with a more just fear of eternal punishment, if we shrink from our duty: but much more with love of our duty, and of him for whom we labour, and by whom we live. And to encourage us he addeth. Are not two sparrows ●old for a farthing? And not one of them shall fall to the ground without your Father. But your very hairs of your head are all numbered: fear not therefore, better are you then many sparrows: and more dear to him whom you justly call Father, and who hath a fatherly care over you, that you come not to harm, but when it is most for his glory, wherein you are also most to glory: For every one that confesseth him before men, he will confess him before his heavenly Father. IU. Finally he will have them shake-of all carnal affection whatsoever. He that loveth Father or Mother more than me, is not worthy of me; and he that loveth son, or daughter above me, is not worthy of me: and who taketh not up his Cross, Euthinius and followeth me, is not worthy of me. The Cross was the instrument of his death; he signifieth by it that we must be dead to the world, and to all worldly contentment. Another Gospel sayeth, he that taketh not up his Cross daily; S. Hierom lest we should think that one ●ervent act were sufficient: our Cross is always to be carried that we may testify that we always love our Saviour. These things are hidden from the worldly wise, but in fine, we shall find them not only necessary, but comfortable, according as he saith in the sequel. Ma●th. ● Come to me all ye that labour, S. Angust▪ and are burdened, and I will refresh you: take up my yoke upon you, and learn● of me, because I am meek, and humble of hart, and you shall find rest in your souls; for my yoke is swerte, and my burden light. That which is hard in respect of the labour, is easy to the self same parties in guard of their love; for love makes hard things easy, and in a manner nothing. The death of S. John Baptist. I. HErode apprehended John, Herodes tenuit joannem. and bound him, and put him in prison, because of Herodias, his brother's wife: for John said to him, it is not lawful for thee to have her: Matth. 14. ● and willing to put him to death, he feared the people, because they esteemed him as a Prophet. 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, and 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 lest expected, falleth; lest taken at unaware he be transported to that which may be unbeseeming his person, or his quality; in which occasions, though innocence 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 re●eale the truth. II. And on Herodes birth day, the daughter of H●rodias ●aunced before them, and pleased Herode, where upon he promised with an oath to give her whatever she would ask, him. And she being instructed before by her Mother, said: give me ●ere in a d●●h the head of ●hon Baptist: and the King was strooken s●d, yet because of his oath, and for them that sat with him at table, he commanded it to be given. See how one sin breeds another, and to what rashness passionate affection to any thing brings us: How humane respects overcome reason: How the rulers of the world have oftimes least command over themselves: And practise betimes moderation, that when the occasion happeneth thou mayest not be to seek. Euthymi●● O slave of a woman! Thou fearedst to have witnesses of thy perjury those who sat at table, and fearedst not a world of spectators of thy unjust murder III. And he sent, and beheaded John in the prison; And his 〈◊〉 cam●, and took the body, and buryed●; and came, and told ●esus Consider how S. John took the news 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 soul was welcomed among the Patriarches and Prophets; those of old time, and those who were later deceased, as old Simeon, and his Father Zacharie, and ●. joseph, and such others, meeting him with joyful acclamations, and saluting him in the quality of forerunner to the Messias so long desired. And as his disciples did their duty towards his body, do thou to his soul the respect no less due to it, S. Angust▪ and imitate his constancy! John condemning openly Herodes impiety lost his life, but gained immortal glory; how oft do we rather fall to flatter, for fear of offending, or to curry favour▪ The sixth application to the B. Sacrament. I. What a hidden treasure have we in the most B. Sacrament▪ And what a pearl▪ Christ jesus, Coloss. ●▪ 3 in whom are all the treasures, of the divinity, and of his sacred humanity, hidden under the shapes of bread and wine, in most admirable manner, and laid up in the field of holy Church for our refection, when ever we shall think good to make use of it. Hidden from our corporal eyes, but open to the eyes of faith: built upon his never sailing word: This is my Body, this is my Blood: The living Body, and Blood of my Saviour, torn and shed for me upon the Cross, but presented entire 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 enrich us and raise us to a higher stare than that in which we were before: Such is our Saviour here offered; and moreover a Pea●le to adorn us. How short are all other ornaments to this! As a Treasure, we hide it, and lay it up in our breasts, not thinking of any things else but of it: and how we may make best use of it. As a Pearl, we glotie to have such an ornament about us, by which we may seem to all the heavenly Court more beautiful, and be more welcome. And as Pearl is a Cotdiall taken inward, so is this most B. Sacrament. An Antidote against death, Ignatius ad Pretios a preserve for immortality, a medicine chase away all vice, and freing us from all evil. II. The seed; which we read was sowed, was food-seed: what better seed than our Saviour Christ? Able to tu●●e the hardest rock into good mould, being softened by his precious Blood distilling upon it out of his sacred side. O sacred drops fall upon my stony hart, that I may receive the with fruit an hundred fold! If it hath hitherto laid by the high way side, I will now hedge it in, that thou be not trampled upon, and I by my own fault frustrated of the profit. I confess I am but as a dead carcase ever tending to corruption, and by the ill savours of my sins inviting the brids of the air to pray upon me; ●en. 15. ●●. but as faithful Abraham chased them away from his sacrifice, so will I endeavour that they light not in my field, to bereave me of so beneficial a seed. Away with thoughts of worldly occasions in this happy conjunction: What greater wealth, or what happier pleasure can offer itself, that it should withdraw us? Can we not spare one hour, or one piece of an hour to enjoy it, and make our benefit of it? Unless the seed falling upon the ground have some time to alter it, 10. 1●. 24. itself remaineth alone; but if it hath time it bringeth forth much fruit. Th. a Ke. l. 4. c. 1. n. ●● O the blindness, and hardness of the hart of man, not to attend more upon this unspeakable gift, and from daily use to fall even not reflect upon it! III. The Synagog of Nazareth would have cast him headlong from a steep hill. How came they to this outrage, but by undervaluing the person of our Saviour? Many things lead carnally minded men to the like, as we find by the heretics who denying his power to do this great wonder, cast him quite out of the Church: more over deriding him and misusing him in words and deeds: O that loose Catholics did not very neete the same▪ coming scarce once in a year, and with little preparation and respect. He passed through the midst of them, and wondered at their incrude●itie; And did not ●eave notwithstanding to do good round about, that they also might repent▪ reflecting upon his goodness, and come at last to believe, and understand the benefit. Th. a Ke. l. 4. c. 1. n. 1●. O admirable and hidden grace of the Sacrament, which the faithful Christians doc only know; the incredulous and slaves to sin cannot experience. The multiplying of the five Loaves. I. IEsus li●ting up his eyes saw the great multitude, Cum sublevass et oculos ●esus. &c and said to Philip, whence shall we buy bread that these may eat? And this he said tempting him; for himself knew what he would do. ●a: 6. 5 Philip answered, two hundred pennyworth of bread is not sufficient for them, that every one may take a little. Andrew saith, here is a boy who hath five barley loaves and two fishes, but what are these among so many▪ God tempteth his friends, that is, he trieth in several occasions how much virtue they have, how much humility, how much confidence, how much belief in him, the occasions themselves serving as incitements to that which is best: Iac: 1● For he temp●ed no body to supplant them, or that evil 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 their stock of money would not reach so far, Our saviour expected they should have reflected upon his power to provide so much, and more, they acknowledging him to be the Son of God: Of themselves indeed those five loaves, and two 〈◊〉 were not sufficient, but the power of our Saviour could have made less to serve: Pf: 144 ●● The eyes of all creatures hope in thee, and thou givest them food in seasonable time: Thou openest thy hand, and fillest every living creature with blessing. II. jesus saith, make the men to sit down; and there was much grass in the place; The men therefore sat down, in number about five thousand. jesus takes the loaves, and wh●n h●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 meant when he caused them all to sit down in ranks by hundreds and fifties, Marc. 6 40. as S. Mark relateth; and in it he showed his Authority 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 wo●ld; And the Apostles showed their obedience to his commands▪ though the event was hidden from them. A greater miracle is the governing of the world, S. August: than the feeding of five thousand with five loaves: This no man wonders ●t, the other seemed wondrous, not because it was greater, but because it was rare. This was done to the eye to raise our minds to the admiration of our invisible God, working these things visibly, and to the end that lifted up by faith, and purged by Faith, we might desire to see him though now invisible to us. III. After they were filled, he said to his disciples, Gather the fragments, that are remaining, lest they be lost, and they gathered, and filled twelu● baskets with the fragments of five barley loaves which remained to them after they had eaten. Those men therefore when they had seen what a sign● was done they said, this is the Prophet indeed which is to come into the world: And ●esus knowing that they would come to take him, and make him King, fled again into the Mountain 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 glorified, and he acknowledged the Messias, though not in that temporal way of power which they imagined, and sought to put upon him. In a mystical sense, according to S. Augustin, S. August. the five barley loaves signify the five books of Moses,▪ which being broken, that is expounded, and distributed, what a world have they filled with sp●rituall sustenance? And by the fragments which the people could not eat, are understood divers hard and hidden passages of holy writ, which the vulgar doth not understand▪ but are revealed to them, who are appointed to teach the rest. Magnify our Saviour by occasion of this miracle; acknowledge him King, and Governor of the whole world; confide in him in time of necessity; and want; he hath millions of ways to supply us, which we do not understand▪ rely in all occasions upon his word; perform what he commandeth and directeth: the least fragment that falleth from him is sufficient to fill thy hart with infinite satisfaction: Offer it unto him to be filled. Endeavour by his example to be, but avoid to be accounted, great in the eyes of the world. He fled from the height of glory which was offered him, and embraced the pains of an approbious death, S. G●eg. that his followers might learn to decline the favours, and not to fear the threats of the world, to love adversity coming upon us for maintaining of truth, and to decline prosperity for fear of miscarrying in it; because this doth often stain our hart by the affections of Pride, adversity, by the payne-fullnes of it doth rather purge us. Jesus walketh, and biddeth Peter walk upon the water. I. HAving dismissed the multitude he went up to a mountain alone to pray; Dimissa turba ascendit in montem. etc. and when it was evening he was there alone. But the boat (in which his Disciples were) in the midst of the sea was tossed with waves; for the wind was contrary. Matth. 1●. ●3 And in the fourth watch of the ●ight came unto them, walking upon the sea; He knew what was to happen, and what would be the event, and remedy, and yet prayed; we with much more reason not knowing, and not being able to dive into future events, ought continually to have recourse to God, that by his alseeing Providence he will direct us to the best: He prayed alone, and in a solitary place; circumstances useful for recollection, and to reap profit by it. Our soul may be tossed with contrary winds wherever we are, because they rise from our inward passions, now desiring one thing, now another quite contrarie; but in the midst of the sea of this world the rising of the winds is more dangerous, because of the waves of several allurements by which we are in danger to be swallowed. Theophr●● Our Saviour came not till the fourth watch, that is, towards morning to teach us that we must not instantly crave to be delivered from affliction or pain, but abide it with courage. II. His Disciples seeing him upon the sea walking, were troubled, saying it is a Ghost; and for fear they creyed out: and immediately jesus spoke unto them, saying, have confidence; It is I; fear ye not: Our fancy generally is so suddenly moved, and so strong, that it is one of the master pieces of this life to govern it, so that it be not transported into gross mistakes of error for truth, and truth for erroneous and deceitful: the night, the unusuallnes of our Saviour's being upon the water: the present trouble in which they were made them apprehend strangely of him, that was no stranger to them: and the like doth happen daily in words, and actions, meant with all sincerity, and yet, by mistake of our fancy, construed to the worst: As we take a thing to hart; Th. a Ke: l. 1 c: 14● 1 so do we often judge of it; for we easily mistake the right, being transported with self-love. III. And Peter making answer, said, Lord, if it be thou, bid me come to thee upon the waters, and he said; come; and Peter going out of the boat, walked upon the water to come to jesus; but seeing the wind rough, he was afraid, and when he began to sink, he called out, saying, Lord save me: And jesus stretching forth his hand took hold of him, and said to him, O thou of little faith, why didst thou doubt? And when they were gone up into the boat, the wind ceased. Behold Peter (saith S. Augustin) S. August: who then was a figure of you, now he is confident, now he straggers': In the Church there be those who are firm and strong, and there be those who are infirm: dost thou love God? thou walkest upon the sea, all worldly fear is under thy feet: dost thou love the world? It will swallow the up. Every ones disordered desires, is a tempest to him; if the world favour the, see that from within thyself some contrary wind do not rise to subvert thee. Th; a kc: 13 〈◊〉 Son I am thy Lord, and a comforter in tribulation. Come to me, when it is not well with thee: This doth chief hinder heavenly comfort, because it is late before thou turnest thyself to prayer. He cures the Daughter of the Cananean. I. GOing forth from Genezareth, ●t Egros. sus inde. ●●ecessit in parts Tyri. he retired into the quarters of Tyre and sidon: and behold a Cananean woman came out of those parts, and crying out said to him, have pity of me, o Lord, Son of David: my daughter is sore vexed by a devil: Matth: 〈◊〉 who answered her no one word: and his Disciples came, and be sought him, saying, dismiss her, for she cryeth out after us: And he said; I was not sent, but to the sheep that are lost of the house of Israel. Those whom he had first chosen, he did not desire t● forsake; S. Ambr● but whereas they forsook their Creator, by little and little he turned himself to the Gentiles, (of whom were Tyre and Sidon) that by the respect which the heathens did to him, the Jews might learn, or be the more justly condemned for their contumacy. Among others, a woman came craving help for her daughter, tormented with an evil spirit: S. Higher Who are those, but poor souls, who not knowing their Creator, adore stocks and stones, as if they were God? S. August▪ He answered not at first, not to the intent to deny her mercy; but to increase her desire, and to show the force of humility by her example. The Disciples offered themselves intercessors, and were refused, S. H●er; because they knew not the mystery of our Saviour delaying her, and perhaps as imperfect, were weary of her importunity. II. But she came, and adored him, saying, Lord help me; who answering said, it is not good to take the bread of the Children and cast it to the dogs. But she said, yea Lord; for the welps also eat of the crumbs which fall from the table of their Masters! 〈◊〉 She did not despair though put by so often: we we if do not obtain what we ask, do presetly leave of; whereas we should come nearer, and fall to our prayers with more carnestnes. The answer of our Saviour might have seemed harsh, but he tempered it so with his ma●ner of delivering of it, that it wrought the effect which he desired, to wit, that she should acknowledge herself unworthy of the benefit, and yet press to receive i●. I confess myself to be no better than a dog, yet as such vouchsafe me a crumb. S. John C●yso●t III. Then jesus answering said to her. O woman great is thy Faith, be it done to thee as thou ●ilt, and her Daughter was healed from that hour. Chri●ol; She is deservedly adopted into the number of children, and set at table, seeing with so great humility she cast herself under the table. Son stand steadfast, and hope in me: what are words, bu● words▪ If thou be giltly, think that thou wilt willingly suffer it for God. He cures a deaf and dumb man, and one that was blind. I. ANd again going forth of the coasts of Tyre he came by Sidon to the sea of Galilee; ●t Iterum exiens de finibus Ti ●i Mar, 7, and they bring to him one deaf, and dumb, and besought him to lay his hand upon him, and taking him from the multitude a part he put his fingers into his ears, and spiting, touched his tongue, and looking up to heaven, he sighed, and said to him, Ephetha which is, be thou opened: and immediately his ears were opened, and the string of his tongue was loosened, and he spoke plaint. Our Saviour could with a word have cured him, but he would commend unto us a reverend opinion of the ceremonies, which were afterwards to be used in his Church, no less significative than these. Vict. Antioch. He took him from the multitude a part, to teach us, that whoever will be cured of his spiritual diseases must withdraw himself from evil company, and attend to God in private. Also that sinner's are often to be admonished in private, lest shame keeps them from repentance. He sighed more bewailing the inward deafness of the jews, than the outward of this one man: And used those other ceremonies to show that he spared no endeavour to correct them. S. Gregory, S, Gregor by 〈◊〉 fingers, understands the gifts of the holy Ghost, infused into his soul, and by his spittle, heavenly wisdone, whereby we come to speak rightly, and teacheth us by his sighing to lift up our hearts to God, and sigh for those heavenly gifts of which we have so much need. II. And the Pharisees and Sadduces came to him tempting him, and demanded of him a sign from heaven. But he answered; when it is evening you say it will be fair weather, for the ●lim●nt is red; and in the morning. This day there will be a tempest, for the sky doth glow, and lower: The face of the eliment you have skill to discern, and the signs of times can you not▪ There shall not a sign be given, but the sign of jonas the Prophet; and he went away; and left them. So many signs and miracles our Saviour was daily working, ●ād none would satisfy them, desirous of some after their own fancy, which when it had been yielded unto would have wrought as little which them. For how oft had a voice come from heaven declaring what he was, and they never the nearer, finding some other thing to impute it unto. This is a deafness more to be commiserated then any other, wearying out even our Saviour himself, and causing him to forsake them upon whom words, and signs were spent in vain. Though he put them oft in mind of his resurrection by the example of Ionas, who was three days in the whales belly, yet at it when it happened; they were as blind, and wilful seeking new occasions, and took no benefit by it. Th. a Ke. 1. 2. c. 4. 11. 2. If thou wert within good, and pure, than thou wouldst without hindrance see and understand all things III. They came to Bethsaida, and bring to him one blind, and desired him that he would touch him; and taking the hand of the blind, he led him forth of the tow●e, and spiting into his eyes, and laying his hand upon him, asked him if he saw any thing; and looking up he said, I see men, as it were trees walking: and again he laid his hands upon his eyes, and 〈◊〉 began to see, and was restored so that he saw all things clearly. The Ceremonies are much the same, the event different; He cures him by pieces; not for want of power but for our Instruction; who must content ourselves with what God will allow us; and by our thankfulness, incite him to do more at his own time. He saw men walking like trees, with their heads downwards, and their fear vp●ward; grovelling in the earth, and altogether busy to get root in worldly wealth, and honour, and setting heavenly things at naught; O tha● our Saviour would lay his hand again and a gain upon our eyes, that we might see all things clearly, how different judgement should we make f●●o that which passeth most commonly for good in the world Peter confesseth Christ to be the Son of the living God. I. IEsus came into the quarters of Caesarea Philippi, V●nit Iesu●● 〈◊〉 parte● Cesar●● Philippi. and asked his Disciples, whom say men that the Son of man is? And they said, same John Baptist, and othersome Elias, others Hierome, or one of the Prophets. Matt▪ 16. 〈◊〉 How many ifferent opinions, have there been, and are still of our Second Part. Saviour? For to say nothing of the Arians, and such like Heretics, who denied our Saviour to be God, or to be truly man, how many even among those, who profess themselves Christians and Catholics, have not so reverend opinion of him in effect, as these Jews had, whose censure the Disciples did relate? For either they think his doctrine foolish, or harsh, and impossible; or show by their actions that they believe not that he shall come to judge, or that he hath zeal of the glory and honour of his heavenly Father, which Elias, and the Prophet's had; dissembling their iniquities; and do measure his proceedings by their own foot. Enter into thy own breast, and ask thy soul, whom it thinks Christ to be? Examine thy actions, and see whether thou findest not two different opinions, one of thy belief, another of thy life; and beware that that of the pfalme be not true of thee, deceitful lips, Ps▪ 11. 3▪ in hart and hart they have spoken; that is, in two hearts, one drawing one way, the other to the quite contrary. II. And he saith to them, but whom do you say I am? Simon Peter answered, thou art Christ, the Son of the living God: And jesus answering, said to him: Blessed art thou Simon Barion●; because flesh and blood hath not revealid ●o thee, but my Father which is in heaven. And we also must shut the eyes of flesh and blood, which see no further than she outside of every thing, and opening the eyes of faith, believe as we have been taught, that however in the outward he is man, and subject to the common miseries of mankind, he is truly the Son of God, and one God with him, and reverence him accordingly: what is there in the world of which we see more than the outward lineaments, and yet from the effects, we come to believe, and know that there is more in it then we do see; much more of our Saviour, and of all that belongs to him, and to the other world, ought we to be most certain▪ that it is otherwise then our short sight or understanding can of itself discover: Blessed are they who believe enlightened from above; beg increase, and strength of faith, that thou mayest partake of the rewards laid up for humble believers. III. And I say to thee, that thou art Peter, and vpo● this rock nill I build my Church, and the gates of hell shall no● prevail against it. And I will give to thee the Keys of the Kingdom of heaven, and whatever thou shalt bind upon earth, if ffiall be bound also in the heavens; and whatever thou shalt lose on earth, if stetall be loosed also in the heavens. God is never backward in rewarding that which is good; and the mor● heroical acts we do, the more we shall experience it. Peter signifies a rock, or stone, therefore alluding to the name which himself had given him before upon design▪ he promiseth to build his Church upon him, so strongly that no attempt of hell gates shall prevail against it. I say unto thee; S. Hierom▪ I whose saying is doing. The Keys which he promiseth signify wisdom to discern, S. Bed●▪ and power, whereby he may refuse the unworthy and receive the worthy into the Kingdom. build confidently upon (this rock submit thyself to these Keys; for our Saviour's word and promise cannot fail. Luc▪ ●1. 33▪ Heaven and earth shall pass away, but my word shall not pass away. Christ foretelleth his Passion. I. Exind ca●pi● jesus o●tender● Discipuli● 〈…〉. FRom thence forward he began to show his Disciples, that he must go to Jerusalem, and suffer many things from the Scribes, and chief Priests, and ●e Killed, and the third day rise again. And Peter taking him unto him, began to rebuke him, saying, Lord, be it far from thee; this ●hall not happen to thee: who turning said to Peter. 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 divinity, the more he did inculcate to them that he was to suffer, that by the belief of his power as God, they might be the less troubled when they should see him suffer as man; but hope, as then, in his resurrection, so ever after in their own aflictions for his assistance from above. Peter understood not as yet how these things might stand together, and out of his affection to our Saviour, and natural 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 〈…〉 ●ourse which God had appointed; and teach 〈…〉 we must not only believe, that it ought to have 〈…〉 but to find sweetness in it, in regard that it is God▪ Th. a Ke. ●. 2. c. 〈…〉 〈◊〉 To whom all things savour as they are, and no● 〈…〉 are said or esteemed to be he is truly wise, and ●aught rather by God then by men. II. Then jesus said to his Disciples. If any man will come after me, let him deny himself, and take up his Cross, and follow me; for he that will save his life shall lose it, and he that shall lose his life for me, Theophil▪ shall find it. You forbid me to suffer; but I say unto you, not only if I do not suffer, it will be hurtful for you, but if you also do not die you cannot be saved, nor any body else, man or woman, rich or poor: and yet observe that he doth not say, unless a man die whether he will or no, but he that will lose his life, Now what it is to deny ourselves, we may easily learn, if we consider what it is to deny another: and who ever by denying himself flieth sin, S. Bede▪ must labour to increase also in virtue, for therefore it is added let him take up his Cross and follow me. III. For what doth it profit a man, if he gain the whole world, and sustain damage of his soul: For the Son of man shall come in the glory of his Father, with his Angels, and then will he render to everyone according to his works. S. Victor. For we have not another soul to put in place of that which we lose. Theophil. Here thou mayest give tears, and alms, and fasting: There such things will have no place, if differred; for the judge jndgeth of thingh past. S. Higher▪ Dost thou fear this kind of death? Hearken how he promiseth glory. Dost thou fear a Cross? Behold the Angels coming. to receive thee. And remember that he will render to every one according to his works; there is no acception of Persons, rich or poor; not the man, but the work is regarded. In all things have regard to the end and how thou wilt stand before the severe Judge, fro● whom 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 multiplied so as to serve five thousand people was forerunner to the mystery of the most blessed Sacrament, admirable in very many things, and in this particular, that one and the same Body of our Saviour, under 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 several Priests; but as then our Saviour by his divine power did not make of One loaf many, but still multiplied the same loaves, till all were satisfied, and had notwithstanding a remainder of twelve baskets f●ll of the fragments: so now by the same divine power, he gives us his selfsame body in many pleaces at once; and not only while we are actually receiving (as the heretics fain by their faith) but afterwards, to be reserved for the occasions of sick and dying people, and for the continual comfort of Christians; that as he is ever present to the Church triumphant in heaven, so the Ch●rch militant might not want the continual comfort of his actual, and real presence with it. Th▪ a Ke▪ l. 4. c. 1. fine There be many Priests, and in many places Christ is offered, that the grace and love of God may appear so much the more towards men, by how much the more this holy communion is spread through the world. Thanks be to thee sweet jesus eternal pastor, who hast vouchsafed to refresh us poor banished people with thy most precious body and blood. II. They who look no further then natural reason, and ordinary principles of Philosophy do lead them, will be apt to say in this particular, and many others concerning this blessed Sacrament with the Jews, I0. 6▪ 53 How can this man give us his flesh to eat? And the winds and waves of contrary arguments will rise so as to endanger to over whelm us, unless confident upon our Saviour's wo●d we tread them under foot, and do not suffer our Faith to grow cold and weak in it. It is I, that say it, saith our Saviour, ●e not afraid to give credit to my word in this, more than in any other mystery of your faith, in which you will find full as much contrariety to human reason as in this, if you fall to questioning how can this be? I0. 3▪ 9 So Nicodemus did in the point of baptisms How can the●e things be done? so did the Arians in the blessed Trinity; How can the Son be equally eternal with the Father? O thou of little faith wherefore didst thou doubt▪ And by doubting experience the wind to grow stronger, and stronger against thee, so as to be ready to sink, whereas at first upon his word thou wert confident, and didst walk without feat. Lord save me, that I may not perish with the incredulous. III. I am not worthy, o Lord, to partake of this bread of Angels; it were enough for me to stand a loo●e, and feed upon the crumbs which fall from the table of that heavenly court. But, ● the goodness, and greatness of our Saviour! not content to feed us with the comfort of holy Scriptures, nor wi●● his daily inspirations, and inward and outward assistances, he gives us himself for our spiritual sustenance. S. John Chr●sost: Parents ofttimes put out their Children to others to be nursed, and maintained: I (saith he) do not so, but do feed you with my own flesh, and set myself before you, desiring that all of you should be noble, and assured of your furture inheritance; for seeing here I give you myself, much more shall I do it in the life to come. I would be your brother by taking your flesh and blood upon me; the selfsame flesh and blood by which I became of kin unto you, I do give you. Approach therefore with great reverence to his heavenly table; retire thyself from the multitude; prepare thy ears to hear his word, and thy tongue to receive the touch of his sacred flesh, that thou may hear, and speak perfectly of those things which belong to thy salvation and spiritual profit. Say with S▪ Peter; thou art Christ the Son of the living God; and be in this confession constant, building thy faith upon the rock which cannot fail, and against which the gates of hell shall not prevail. Th. A4 418 Tou must beware of curious and unprofitable searching into this most profound Sacrament, if thou wilt not be sunk into the depth of doubtfulness. The Transfiguration of our Lord. I. Et post dies sex assumit iesus Peltrum etc. Matth: 17▪ ANd after six days jesus taketh unto him Peter, and james, and John his brother, and bringing them unto a high mountain a part; he was transfigured before them; and his face did shine like the Sun, and his garments became like snow. And there appeared to them Moses and Elias, talking with him. He had lately spoken to them of his passion, and though with all he told them of his rising the third day, yet to confirm them in the confidence of his divine power, and nature, and that those miseries were not to be perpetual, or without great fruit of glory, he shows them part of the future happiness, which he was to enjoy, and those also who should follow his example and doctrine. Moses' led the Children of Israel out of their captivity in Egypt through the red sea, and the desert, and fed them from heaven with man●a, and provided at times other necessaries: Elias was taken up to heaven in a fiery chariot; both figures of what our Saviour was in a better and spiritual way to do● for us by the sea of his sacred Blood shed for us, to deliver us from the captivity of sin, and of the devil, and bring us through the desert of this world to eternal rest in heaven; and of these things they discoursed with him; teaching us to record often the benefits, and the glory to which we are ordained by them. II. And Peter answering said to jesus, Lord, it is good for us to be here; if thou wil●, let us make here, three tabernacles, one for thee, S. August. and one for Moses, and one for Elias. He had a taste of one drop of sweetness, and loathed all other sweetness; what if he had tasted that great mass of sweetness, which thou hast laid up in store for those who fear thee, S. Greg. and as yet is hidden? Yet he was taxed for what he said (another Evangelist recording: Ma●c: 9▪ 6. he knew not what he said) because not having yet perfectly discovered the truth, he desired to pla●t his tabernacle here on earth, whereas all good people know that they are here strangers and pilgrims; and yet he had easily pardon, because so much good as he saw could not be but very desirable. No man is worthy of heavenly consolation, Th▪ ● Ke▪ l 5 C 20 ●5 unless he hath diligently exercised himself in holy compunction. III. And as he was yet speaking, behold a light cloud over-shadowed them; and lo a voice out of the cloud saying, This is my beloved Son, in whom I am well pleased, hear ye him, and the disciples hearing it, fell upon their faces, and were sore afraid. The voice from heaven instructs us in two things; first that our Saviour is truly the eternal Son of God: secondly that to please God we must hear him, and follow that which he teacheth us; which is in effect, that by the Cross we must go to glory, and by no other way; which though it trouble us, and deject us according to sense, yet the nearer we keep ourselves to our Saviour, the leffe we shall fear it; for so it is said immediately. And jesus came, and touched them, and said to them, rise, and fear not. Stay a while my soul attend the divine promise, Th: a Ke l 13 c 16 n 1 and thou shalt have abundance of all good in heaven. This is the way to be the beloved Son of God. IU. And they l●fting up their eyes, saw no body but only jesus, and as they went down from the mount he commanded them saying, Tell the vision to no body, till the son of man be risen from the dead. To teach us that we must not rashly, and out of season speak of the favours, which we receive from God, but in the closet of our hart be thankful for them? At that time, (as S John Chrisostome advertiseth) the more strong the things were which were said of him. S. John Chrisost. the less credit they found with many, specially proceeding from a few of his own disciples, whom they might account partial to their Master. Happy souls, who coming down from prayer can have their minds and intentions to recollected, as to see none but jesus only, their minds being lifted up above all earthly allurements. etc. He casteth out a devil which his disciples could not. I. ANd when he was come to the multitude, there came to him a man● falling downs upon his knees before him saying, Et ●um venisset ad turbam Matth; 17 14 Lord, have mercy upon my son, for he is lunatic, and sore vexed, afore he falleth often into the fire, and often into the water; and I offered him to thy disciples, and they could not cure him. And he asked him, ho● long is it since this hath chanced to him? Mare. 9 2▪ And he said from his infancy. We are borne sons of wrath and from our first father we are infected with a disease much like to the falling sickness; and though the falls of our souls are neither so sudden not so against our will as those of the body, yet we have so great an inclination from our youth to fall▪ that even those who converse most familiarly with our Saviour, and endeavour to follow him nearest, cannot easily avoid the effects of it: It casts us to the ground, while we hunt after earthly things, not without damage to our soul: It makes us for the time dumb, and deaf to holy admonitions: It tormenteth us, and troubleth us, so that we lie wallowing and turning ourselves every way, rather than to that which we ought; and it is none of the least evils, that the very name, and first aspect of virtue seems harsh unto us; as our Saviour did to this man, for when he had seen him, immediately the spirit troubled him, and being thrown to the ground he tumbled foaming. Marc▪ 9 20 jesus answered and said, O faithless generation! how leng shall I be with you? How long shall I suffer you? bring him to me; and the Father said to him, if thou canst any thing, help us, having compassion on us. And jesus said to him, if thou canst believe, Marc. 9 22 all things are possible to him that believeth; and the Father of the boy crying out with tears, says, I do believe; Lord, help my incredulity. We are indeed an incredulous generation, and able to move the greatest patience; as being subject to so many evils, and yet can hardly be induced to believe that they are evils, but do take delight in that which is our utter ruin. Beg light and crave help with tears; for what is more worthy of them, and more to be lamented, than this heavy yoke which lies upon us from our Mother's womb, Eccl. 40 till our very grave, and is the cause of all our spiritual and temporal miseries? O sweet jesus, who alone canst do all things, help us taking compassion on us. If I, by thy grace, endeavour to overcome this propension, it exclaimeth, and greatly teareth me, Marc: 9 26 and oftimes it lieth dead, so that many say, it is dead, but this is another thing to be lamented, that even from myself that is hidden which is in myself: S. A●gust. And no man in this life (which all of it is called a temptation,) can be secure, that as from worse, he was made better, so he may not become from better worse; our only hope; our only confidence, the only thing upon which we can build is thy mercy. III. And when jesus saw the people coming together, he threatened the unclean spirit, saying, I command thee; go out of him, and enter no more into him; and the chile was cured from that hours: and his disciples asked him in private, why could not we cast him out? jesus said, this Kind is not cast out, but by Prayer and fasting Prayer and fasting do much conduce to the remedy of these evils, to which we are naturally subject: for by these holy exercises, by little and little, we put on as it were another nature, becoming from carnal spiritual, and delighting more in that which belongs to virtue, than we did before in our worldly contentments: but our chief assistance is in our Saviour of whom we must be continually begging, that he will ●end us his powerful, and concurring hand, that we may be wholly free. Humilie commended, and care of avoiding scandal. I. In illa hora accesserunt Discipuli ad jesum etc. Matth. 18. AT that hour the discipless came to jesus, saying, who thinkest thou is the greatest in the Kingdom of Heaven? And jesus calling unto him a little Child, set him in the midst of them, and said, amen. I say unto you, unless you be converted, and become as little Children, you shall not eniter into the Kingdom of heaven: whosoever therefore shall humble himself as this little Child, he is the greater in the Kingdom of Heaven. S. Marck relating this passage, Marc: 9 33 sayeth that our Saviour asked them first, What they had treated of by the way, and they held their peace; for in the way they had disputed among themselves, who should be great? So that it was no spiritual question, as how by virtuous life they might come to be great in heaven? Of which they had not need to be ashamed; but it was a kind of ambition of the greatest place in the temporal Kingdom, which they imagined our Saviour would come to, because he spoke often of his kingdom; and of this they were ashamed; whereby we may see, that if we will carefully observe our ow●e thoughts, and question with ourselves, as we would do with another, what is it that thou art musing on, or going about? We should easily discover that our conscience would tell us many truths which otherwise we slubber over, and conceive that we think, or do, no harm. But our Saviour showed them, that he knew both what they thought, and said; and gave them and us a lesson that we must be converted from those pretences, and turn our hearts to other thoughts than people of this world entertain themselves with; and think of humbling ourselves; for the gate of heaven is narrow▪ and the more we stoop, the easier we shall enter, and be the more acceptable. We must return to the simplicity of infants (saith S, Hilary) S: Hil●●ie. because by it we shall carry in our conversation the resemblance of our Saviour's humility. II. And he that shall receive one such little one in my name, receiveth me; and he that shall scandalise one of these litleons that believeth in me, it is expedient for him that a millstone be hanged about his neck, and that he be drowned in the depth of the sea: see that you despise not one of these littleones, for I say unto you, that their Angels in heaven do always see the face of my father which is in heaven. Next to humility, and simplicity of hart he commends Charity, even towards the least and poorest creature that is, giving it the high reward of receiving our Saviour himself, while we receive our neighbour; than which what can be more honourable, or more to be desired? It is a great motive not to neglect such good offices that they have an Angel attending, and having care of them, but what is that to the receiving of the Lord of Angels? Much more ought we to be ware of scandalising them, that is of giving them just cause of offence, S. Hierom or of offending; for punishment will doubtless follow and better were it (saith S. Hierome) that some short punishment should here attend us in this life, then that we should be reserved to further torment. III. Woe be to the world for scandals; for it is necessary that scandal does come, but woe to that man by whom scandal cometh. If thy hand, or thy foot scandalise thee, cut it of: it is good for thee to go into life mained, and l●me, rather than having two hands and two fee●e, to be cast into hell fire. And if thy right eye scandalise thee, pluck it out, and cast it from thee; It is good for thee having one eye to enter into life, rather than having two eyes to be cast into hell fire: supposing the malice of men, S. Hierom it is necessary: that is, infallibly scandals will happen; but woe to him by whose fault they do happen. And as concerning ourselves, every one may easily find out what is a scandal to him, that is, what is the occasion of his offending God, or of slacking in his service. Whatever therefore or whoever it be, though so necessary, and useful to us as our hand, or our eye, we must forgo it; for nothing must be preferred before the service of God, no affection, no Kindred, no assistance, no friend whatsoever. The parable of the King calling his servants to account. I. Tuuc accedeus Petrus ad 〈◊〉 dixi●. Matth. 18: 21 THen came Peter unto him, and said, Lord, how oft shall my brother offend against me, and I forgive him? Until seven times? jesus said to him. I say not to thee, until seven times; but until seventy times seven times. Theophil. And yet he doth not limit our pardoning to this number; for it were absurd to set and number till forty, or twenty, and so forth: but as oft as one falls, and asketh pardon so often forgive him. S: Barill. Neither is it to the purpose to ask what kind of offences we ought to forgive; S. Hierom seeing our Saviour excepteth none. And do not say, he doth not ask pardon from his hart: leave that to God. I take that which I hear; let Ch●ist take that which he knoweth. II. Therefore is the Kingdom of heaven likened to a King, takeng account of his servants▪ and when he began to take account, one was presented to him, who owed him ten thousand talents; and having not whence to pay it, his Lord commanded that he should be sold, and his wife and Children, and all that he had, and it to be repaid▪ but the servant falling down, besought him: Have patience with me, and I will repay thee all: And the Lord of the servant moved with pity, dismissed him, and the debt he forgave him. The debt of ten thousand talents, being a debt incomparable (as reckoned to be six hundred times ten thousand crowns) signifies the debt which we owe God upon infinite titles; and yet▪ so great is his mercy; that not being able to pay it; he pardoneth us upon our falling down with humility and sorrow before him, S. John Chrisost▪ and promise of amendment; and as S. John Chri●ostome reflecteth, doth not only grant what we ask, but what could not so much as come into out thoughts to ask. III. But that servant going forth, found one of his follow-servants, who owed him a hundred pence, and laying hands upon him, throttled him, saying, repay that which thou owest; and his follow servant falling down, besought him, have patience with me, and I will repay the all: And he would not, but went his way, and cast him into prison till he repaid the debt. See the different ways of men towards men, and of God towards men. For how little a matter in comparison of what we owe to God do we molest on another, and how patient is God towards us? How cruel, and merciless are men? How easy is God to pardon? How soon do we forget what God hath done for us? How little do we consider another's case as our own? But see the event. IU. And his follow-servants, seeing what was done, were very sorry; and came, and told their Lord, all that was done. Then his Lord called him; and said unto him, thou ungracious servant; I forgave thee all thy debt because thou besoughest me, oughtest not thou therefore also to have mercy on thy follow servant, as I had mercy on thee? And his Lord being angry, delivered him to the tormentors, until he repaid all the debt; so also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts. In the first fault, and failing in his account he was to be cast into prison, but no mention of tormentors, S. John Chrisost. in the second, he is delivered to tormentors: For as S. John chrysostom reflecteth: God hateth nothing more, than a man greedy of revenge, fostering in his breast everlasting enmity against his neighbour. And in the conclusion, S. Hierom▪ he excludes all dissembling, and all feigned and plastered peace, saying if you do not forgive every one his brother from your hearts. A fearful sentence: that according to our disposition of mind, God frameth his judgement; if we forgive not our brethren in small matters, he will not forgive us in greater. He goeth privately to Jerusalem to the feast of the Tabernacles. I. THe festival day of the jews, Erat aut●●n proximo dies Festus Io. 7. 2: Scenopegia, was at hand, and his brethren said to him, go into jewrie, that thy disciples also may see the works which thou dost: for no man doth any thing in secret, and seeketh himself to be in public: if thou do these things, manifest thyself to the world: for neither did his brethren believe in him. jesus therefore said to them, my time is not yet come, your time is always at hand; the world cannot hate you, but me it hateth, because I give testimony of it, S. Bede. that the works thereof are evil. His disciples were well acquainted with the works and wonders which our Saviour wrought; but his Kindred did not believe in him, as knowing where he was bred and borne, and were ambitio●s of worldly glory and esteem; therefore they said, Pass from hence into jewrie, that the head city● and the chief of the nation, may see thy wonders; manifest thyself to all, that thou may be praised, and commended by all. But our Saviour's glory depended of his Passion and death, which they could not conceive: he was hated by the chief of the city, because he spoke against their proceedings; they as complying with the world could not be hated, and therefore might appear when they pleased. Th. a Ke. l. 3. c. 28. Son do not take it ill, if some have an ill opinion of thee. I. After his brethren were gone up, than he also went up to the festival day, not openly, but as it were in private: And he sent messengers before him, who entered into a city of the Samaritans to prepare for him, and they received him not, because his face was towards Jerusalem, His Disciples james and John, seeing it, said, Lord, wilt thou we say that fire come down from heaven, and consume them? And turning, he rebuked them, saying you know not of what spirit you are. The Son of man came not to destroy souls, but to save, and they went to another town. S. Ambr. Perfect virtue seeketh not revenge; neither hath anger place where there is fullness of charity▪ Infirmity is not to be crushed, but holpen; Indignation must be far from a religions spirit. Th. a Ke. l. 1, c. 16. That which a man cannot mend in himself or others, he must bear patiently: think that perhapt it is better so. III. The jews therefore sought him on the festival day, and said, where is he? And there was much murmuring in multitude of him: some said he is good; others said, No, but h● seduceth the multitude: yet no man spoke openly of him, for fear of the jews. Th▪ a Ke▪ l. 3. c. 36. Son, set thy hart steadfastly in our Lord, and fear not the censures of men, where thy conscience tells thee thou art innocent: It is good, and a happy thing so to suffer: neither will it be grievous to an humble hart, confiding more in God then in itself. Officers sent to apprehend him, Commend him. I. THe Pharisees heard the multitude murmuring these things concerning him; Audi●runt Pha●resaei turbam ●urmurantē. Io. 7. 32. and the Princes and Pharisaees sent ministers to apprehend him. jesus therefore said to them, yet a while I am with you, and I go to him that sent me; you shall seek me, and shall not find me, and where I am you cannot come. The jews therefore said among themselves, whether will this man go, that we shall not find him? Will he go into the dispersion of the gentiles, and teach the gentiles? The Princes and the Phari●es had most reason to reverence our Saviour, because they were most learned, and could not choose but know the Prophecies which were of him; and blinded with ambition, and covetousness, and other vices which our Saviour reprehended in them, instead of seeking to him, they sought to take him, and kill him. A miserable condition: and worldly greatness the more to be feared; and that council of the wiseman the more carefully to be followed. Eccl. 3. 20 The greater thou art, humble thyself the more in all things, and then shalt find favour in the sight of God. This is the way to seek our Saviour so as not to miss of finding him, and to come where he is. Th' a Ke. l 2 ●● jefus hath many lovers of his heavenly Kingdom, but few carriers of his Crosse.▪ II. And in the last great day of the festivity, jesus stood, and cried saying, if any man thirst, let him come to me, and drink; He that believeth in me (as the Scripture saith) out of his belly shall flow rivers of living water: And this he said of the spirit which they should receive, who believed in him▪ When he saw that few gave him the hearing, he redoubled his endeavours, and cried out with a loud voice: If any man thirst let him come to me: As if he should have said. I know you thirst after worldly commodities, but they will not quench, but increase the distemper: If you will be truly satisfied, come to me, and drink of the doctrine which I teach you; that will cool the heat of your ambition, by showing you where true honour dwelleth: it will quench the desire of heaping up wealth, showing you how ●ickle it is, and how full of trouble and vexation. It Will put you out of conceit with other pleasures; teaching how much they are under the nobleness of man, and either mere toys▪ or filth. Come to me, you will see nothing in me but honourable, substantial and divine. III. The multitude when they heard these words, said, This is the Prophet indeed; This is Christ. And the ministers came to the chief Priests and Pharisees, and said, never did man speak so as this man: and the Pharisees answered; are you also seduced? Hath any of the Princes believed in him, or of the Pharisees? But this multitude which knoweth not the law, S. John Chrisost. is accursed. They should have asked what were these admirable things, which he had so delivered as no man the like; but they avoided that, and when themselves should have been compunct they fell to accuse him. Th: a Ke: l 1 c ● n 3 Truly high words do not make a man a saint, and just, but a vert●o●s life makes us to be beloved of God▪ The eight Application to the most Blessed Sacrament. I. Our Saviour while he lived on earth, appearing outwardly as an ordinary man, showed his disciples part of the glory (even then due unto him, and at his command) being transfigured before them, his face shining like the sun, his garments as white as snow; Being now glorious in heaven, and presenting his sacred body on earth unto us, in the most Blessed Sacrament, to be adored, and received by us, be covereth the glory due unto it, with the shapes of bread and wine, 〈…〉 as much for our good, as his transfiguration was for the instruction of his Apostles. For if the children of Israel were not able to look Moses in the face, when he came down from conversing with God, for the glory which shined in his countenance, how should we be● able to receive so great a benefit, as is the presence of our Saviour glorified, if he did not mercifully cast this vaile● before his face, that we might confidently approach. The● Apostles hearing the voice from heaven, This is my beloved Son, hear him▪ fell to the ground, and were much afraid; so should we be stricken at the voice of the Priest pronouncing. This is my body, if our Saviour, as he makes it instantly present, should present it glorious; and we should not be able to make that devout use of it as he desires. Yet it is our duty to acknowledge, and say with hare and tongue; This is that beloved Son of the heavenly Father, in whom he is pleased. This is my Saviour, and my redeemer, my Lord, and my God, who is pleased thus mercifully, and miraculously to afford himself present to me. O, in whom, or in what should I take more pleasure than in this beloved, and so great lover of me silly wretch▪ as not to be content to give himself once for our sakes, but is continually giving himself in this familiar way, for my comfort, and for the strengthening of me in his service, that is, in that which is my only glory. II. Let us make here three Tabernacles: and all three for him alone. One in my memory, recording, if not perpetually, yet at convenient times this incomparable benefit of his presence with us and thanking him infinitely for it, calling all creatures to assist me; for all is too too little. Benedicite omnia opera Domini Domin●, la●date & super exaltate ●um in 〈◊〉. A second tabernacle, in my vnderstanding, submitting it to his heavenly word, this is my ●ody, this is my Blood, believing both his power to do it, and eternal truth, which cannot say, and not do, or deceive those with whom he doth deal. At this shore the boisterous sea of Philosophical arguments must break the swelling waves of humane conceit, and turn into froth: for who is able to contradicte the Omnipotent? Second Part▪ A third Tabernacle, in my will, pouring forth itself into affections of love, and dwelling upon them perpetually. O beloved Son of the eternal Father! in whom he doth take full satisfaction, and contentment, wherefore should I seek content else where? Seeing tho● alone dost fill the eternal God who is infinite? O hart of mine! empty thyself of all other things, that thou mayest receive this beloved Guest, to his and thy full contentment. O poor Tabernacle! O miserable dwelling which I do present thee! Let thy glorious face shine upon it to disperse the darkness; cloth it with the white garments of thy virtues. III. Moses and Elias, even in this manifestation of his glory, 〈◊〉 of his passion, and of the death which he was to su●●●r: for he was still on earth, though for the time glorify; And this Blessed Sacrament is a commemoration, and representation of the sacrifice, which once he offered upon the Cross, dying for us: to put us in mind that our chief medita●ions and endeavours here, while we live on earth, must be of suffering and of humbling ourselves as he humbled himself, and of imitating him in the carrying of our Cross, that so we may come to an everlasting glory: And consequently the most acceptable offering that we can offer to him at holy mass, or at receiving, is to think of his bitter passion, not only with a thankful mind but with a mind full of purposes to imitate his conversation upon earth, and his sufferings, thinking in particular in what this day or this week I may more constantly imitate him▪ and in the mean time on the day of our receiving, endeavouring to remain ●lone with him for our greater profit and satisfaction. The ●uring of the ten lepers. I. Et ●um in grederetur in quoddam Castellum etc. ANd as he entered into a certain to●n●, there met him ten man that were lepers, who stood a far of, and they lifted up their voice, saying, jesus ●aster, have mercy on us. Whom as h● 〈◊〉, he said, Go show yourselves to the Priests, Lu●. 17 ●● and it came 〈…〉 as they went they were cleansed. According to S. S. Grego●▪ Gregory, leprosy signifies heresy; because as in a leper part of the skim is tainted, and part retaineth the natural colour, so heretics mingling falsehood with truth do stain the right colour of Christian doctrine S. S. August Augustine concurreth in the same, for as leprosy is in the outward skin, so they hide not their errors, but boldly vent them for truth; These as lepers out of ●oune, are shut out of the Church, and must be kept standing a fa●re of, least with their breath▪ and stench they infect the rest; and the only way to be cured is to submit themselves to the Priests, and teachers of the Catholic faith. Though in a more general sense, leprosy may signify all kind of imperfections mingled with our virtuous actions and thoughts. For which we deserve to be delayed the entrance of the heavenly city; and must lift up our cries to God for remission, and have often recourse to the Sacrament of confession that we may have remission, and also receive strength to amend; The very resolution of opening ourselves, as we are going ●eleeving us in many molestations which come upon us. They were cleansed as they went (saith S. S. August Augustine) by which it is manifest, that God doth accept of the hart, where by necessity we are hindered from coming to the Priest. II. And one of them, as he saw he was cleansed; returned with a loud voice, magnifying God, and fell on his face before his feet, S. Bernard. giving thanks, and this was a Samaritan. A happy Samaritan (saith S. Bernard) in that he acknowledged, that he hath nothing but what he had received; and happy is he who for every particular grace returneth to him, in whom is the fullness of all graces, towards whom while we do not carry ourselves ungrateful, we make way whereby we may receive more plenty of grace. Thom▪ 〈◊〉 Kemp. l. 2▪ c. 10. n. 5. Be grateful for the least, and thou wilt be worthy to receive greater▪ let the least be to thee as the greatest; If we have regard to the dignity of the giver, no gift can be thought little. III. And jesus answering, said, were not ten cleansed, and where are the nine? None was found to return and give, glory to God but this stranger. And he said to him, Rise go thy way, S. Bernard thy faith hath made thee whole. Our Saviour doth with reason ask where the nine were? Because far from Sinners is salvation. So also after sin he asked, where our first Father Adam was: and in the last judgement he will profess that he knoweth not the works of iniquity, Often, but one returning, and he a stranger, putteth us also in mind, how few there are who serve God as they ought, in comparison of the multitude who follow their worldly occasions: Eccl. 2. 20. and being domesticals of God (as the Apostle speaketh) built upon the fo●mdation of the Apostles, we ought to take heed that strangers do not go be●ore us in life and manners; bringing confusion upon us, that we being Christians, and having so much means to do well, do not live accordingly. The woman taken in Adultery. I. jesus autem perrexit in mouten Olivet●. Io. 8. IEfus went unto the mount Olivet, and early in the morning agains he came into the temple, and the people came to him, and sitting he taught them. And the Scribes and Pharisees bring unto him a woman taken in adultery, and set her in the midst, and said to him, Master, this woman was even now taken in adultery and in the law, Moses commanded us to stone such; what therefore sayest thou? And this they said tempting him, that they might accuse him. Our Saviour in the nights went to private places to pray, and the more willingly to the mount Oliver, because it bore the name of mercy, for which he came into this world: The day he spent in the ●emple reaching, 〈◊〉 otherwise doing good to the people. This could not save him from the malice and envy of ill disposed persons, who not finding wherein to accuse him sought by his meekness and compassion to entrap him as breaker or con●emner of the law and of justice: But he being the eternal wisdom, ●new how to temper bot● so together, as to impeace neither of them; and to this wisdom we must submit in occasions where there doth not appear to us how his justice can be blameless, using so much mercy and longanimity towards most grievous sinner's. Thom. a Kemp. l. 3. c. ●8. Son take heed of disputing high matters, and the secret judgements of God, why this man is left, and he assumed to so great grace. II. But jesus, ●owing himself down, with his finger wrote in the earth▪ And when they continued ask him, he lifted up himself, and said to them. He that is without sin among you let him first throw the stone at her; and again bowing himself he wrote in the earth; and they hearing went out one by one, beginning from the Seniors; and jesus remained, and the woman standing in the midst. What did he write, but that of the Prophet: S. Ambr. Earth, Earth: write these forsaken men. The names of the faithful are not written in earth but in heaven. He wrote in the earth with the same finger with which he had written the law. Matt. 7 3▪ Thou seest a mo●e in thy brother's eye, and the beam which is in thy own eye thou seest not. Consider also how far different our sins will appear unto us, when God shall lay them before our eyes, than now when self love doth blind us. V. Bede O the answer of wisdom itself! How did he turn them, and their thoughts into themselves, there to behold what lurked in their own breast, raked up out of their sight, and consideration, till he with his omnipotent finger discovered themselves unto themselves? III. And jesus lifting up himself, said to her; woman, where are they who accused thee? Hath no man condemned thee? Who said, no man Lord; And jesus, said, neither will I condemn thee; go, and sin no more. S. August. Our Saviour did also condemn the sin, but not the person. For if he had favoured the sin, he would have said; go, live as thou wilt. But he saith, I have blotted out that which thou hast committed, observe thou that which I have commanded, to the end thou mayest find that which I have promised. jesus the light of the world. Again jesus spoke to them, Iterum locutus est eye jesus dicens Io: 8 12. saying, I am the light of the world; S. August. he that followeth me, walk not in darkness, but shall have the light of life. Our Saviour is the light; which made this visible light: He was covered with the cloud of his flesh, not to darken him, but to temper his shining: if thou follow the visible sun it forsaketh thee at the setting, if thou dost not forsake God his light will never set to thee. The light of the old law was confined to a small compass, and scarce appeared out of the land of jury; the light which our Saviour brought by his sacred presence is diffused far and near; and excludeth none that will embrace it. It is universal; yet darkness is not avoided by only knowing him, but by following his steps, and practising the doctrine which he taught. I am the light: others, who teach not con●or●ably to him, are not to be followed as being false lights, which will deceive us, and lea●e us in the dark. O the wicked world! That chooseth rather to follow their pleasures intemperately, then wait upon this light; and in the mean time they walk, and little think whether. The light which our Saviour bringeth, leads us to an everlasting light and life; and the very dignity of the leader might justly entice us to follow him; for he is God, the same that anciently said, Exo. ● 14▪ Th. a Ke. l. 3. c. 23. n. 8. I am he that is. enlighten me, sweet jesus, with the clearness of internal light, and expel ou● of the habition of my hart all darkness. II. You judge according to the flesh: I does not judge any man; and if I do judge, my judgement is true, because I am not alone, but I, S. August. and he that 〈◊〉 me. They saw our Saviour as he was man, and did not believe he was God: judging therefore according to that which they saw with their carnal eyes, they erred: he judgeth not man, according to the outside, or according to human affection, but as ●●e and his heavenly Father, being God, knoweth all things. How many to this day judge no otherwise of him, then as man; And even among Christians how many think his ways none of the best or the wifest, measuring them either by their own disordered appe●its, or by their short understanding and conceits? And concerning one another, we must follow the directions of S. S. August. Augustine. Every one that is bad doth either therefore live that he may amend, or that the good may be exercised by him: so long as they are such, let us not hate them; for we know not whether they will always be such: and oftimes when thou thinkest thou hadst thy enemy, thou hadst thy brother, and dost not know so much: The devil and hi● Angels are declared to us that they are damned, their asmendment is alone to be despaired of. III. I go, and you shall 〈…〉 I go, you cannot come; you are from beneath, I am from above, you are of this world, I am not of this world. Therefore I said, you shall die in your sin; for if you believe not that I am he, you shall die in your sins. Our Saviour was to go out of this world by death upon the Cross: the Jews to this day seek him, as expecting still their Messias, and die in their sin of refusing him when he was upon earth, because they will not yet bel●eve that he was the man they expected. They were of the world, and from beneath, still harping upon worldly freedom, and wealth, and honour, and did not raise their thoughts▪ to the heavenly things, and heavenly Kingdom which he did preach to them; this was the cause of their blindness; of which we must also beware least with these things beneath we fall short of the heavenly. A heavy saying to a soul, I go, and you shall seek me, and shall die in your sin. He doth not depart so, unless he be forced away by our obstinacy in sin: yet his parting at all times is heavy, though but for a time of trial, in regard of our infirmity; but if we seek him carefully, and lovingly, we shall find him to our greater comfort. Cant. 3. 4. A little when I had passed the watch, I found whom my soul loveth; I have found him, and will not suffer him to depart. S. August. Where are the bowels of Christian compassion, if bewailing the body that is forsaken by the soul, thou bewailest not the soul forsaken by its Saviour? He gives sight to him that was borne blind. I. Praeterien● jesus vidi● hominean caecum: ●suas passing by, saw a man blind from his nativity; and his disciples asked him, Eccl. Io. 9▪ who hath sinned, this man or his parents, that he should be borne blind? jesus answered; neither this man sinned nor his parents, but that the works of God may be manifested in him, and when he had said, he spit upon the ground, and made clay of the spi●●e, and spread the clay upon his eyes and said to him, Go, wa●● in the pool● of Silo●; he 〈◊〉 and washed, 〈…〉. jesus his passing by, is never without 〈◊〉; if we attend not more to curiosities then solid virtue. Out 〈◊〉 to kn●w the reason of things with never be able to di●● so deep to us to come to the truth, unless our Saviour reveal it. And as here he laid clay upon the blind man's eyes to make him see, however contrary it might seem● to the standers by, so our spiritual eyes are more opened by humbly shutting them to humane reason, and believing our directours, then by curious questioning. This is the highest and the most profitable lesson, Th●m: a Kemp. l. 1. ●: 2, n. 4. the true knowledge and contempt of thyself. We are dirt and ashes, wherefore should we be proud? We are moreover defiled with sin: we must wash in the pool● appointed by our Saviour, which is the Sacrament of Confession, and do it humbly, and sincerely, as this blind man did, and with true desire to be cured. II. The jews were more blinded in their minds then he had been in his corporal sight, for to so evident a miracle they gave little credit. Some said, this is the man that sat begging; others said not; but h● is like him▪ They bring him to the Pharisees and they asked him, how he saw? And certa●ne of them said, This man is not of God, who keepeth not the Sabbath. And they say to the blind: Thou what sayest thou of him? And he said: He is a Prophet: And the jews did not believe of him, that he had been blind, and saw. They called his parents, and asked them▪ They called him again, And he still affirming the truth and pleading for ou● Saviour, they cast him forth. A passionate man doth construe good to be evil, and doth easily believe that which is ill. Thom. a Kemp. l. 2 c. 3. n: A good peaceable man doth turn all to good. A miserable thing▪ that some should be the more blinded the more they seem to search after the tru●h. So long as they did look that he would have denied himself to have been blind, they thought him worthy to be believed; but finding him to speak the truth undauntedly, than they condem●e him▪ When most of all they should have admired him. III. jesus heard that they h●d cast him forth, and when he had found him, he said unto him, dost thou believe in the Son of God? He answered who is he, that I may believe in him? jesus said▪ Thou hast seen him, and he that ta●keth with thee, He it is: and he said, I believe Lord; and falling down he adored him. jesus is so far from forsaking those who suffer, that he seeketh to the● 〈◊〉 them, and manifesteth himself more unto them. The blind man before said he was a prophet, but here our Saviour gives him further light and raiseth him to believe that he is really the Son of God. S. John Chrisost. They who suffer adversity, or reproach, for truth; and for confessing Christ, are more honoured by him. We do not read that he spoke so plainly, and directly to any, besides his Apostles, but to the Samaritan, and, when he was apprehended, to the high Priests. And moreover reflect, that mystically according to S. S▪ B●r●: Bernard. Betwixt the eternal word, and a soul there passeth very familiar conversation, as between two neighbours; state is laid a side, where affection growestrong Our Saviour is the door into the Kingdom of heaven, and the good shepherd. I. AMen, Amen, I say to you, he that entereth not by the door into the fold of the sheep; Amen, Amen dicovobis quinon intrat pero●tium. Io. 10. but climbeth up another way, S. August. he is a thief, and a robber. The thief cometh not but to steal●, and kill, and destroy: I came that they may have life, and may have more abundantly. Many heathens and infidels say, we live well; they discourse subtly of virtue and vice; they fill books with reasoning, and disputing, and say, follow us, embrace our sect, that you may be happy. Heretics say the same; there be innumerable of them who boast that they are not only knowing men, but particularly enlightened by Christ: but they enter not by the door. They endeavour to steal into men's minds, but the end is destruction: for there is no hope of life unless we acknowledge, and follow Christ, whom these men either out of blindness do not know, or out of pride do contemn him. Christ is a low and humble door; he that will enter into the fold without hurting himself must stoop, and be humble. He that proudly lifteth himself up endeavouring to come in any way, raiseth himself to catch a fall. II. He that entereth by the door, is the Pastor of the sheep: To this man, the porter openeth, and the sheep hea●e his voice; and he calleth his own sheep by name, and le●●eth them forth, and goeth before them, and the sheep follow him, Because they know his voice. A stran-ger A stranger they follow not, ●ut fly from him, because they know not the voice of strangers▪ I am the door; by me if any enter, he shall be saved, and he shall go in, and go out, and shall find pasture. See the goodness of our Saviour expressed in this parable: He is the door, and he is the Pastor, or Shepherd; he taketh particular notice of every one of his sheep, he calleth them by name: He doth not send them where he goeth not himself; S. Grego. he goeth before them. Coming in by faith, and going out of this life to the clear vision, in both they find refreshment. Entering by contemplation, or going out by profitable action, in either they find pasture: And that, not scarce and niggardly, but abundantly. How much hath grace abounded above that which was under the law of Moses? Io. 1. 14. We have seen his glory, as of the only begotten of the Father, full of grace and truth. Follow this Shepherd. Hearken not unto the voice of strangers. His voice is swee●e, however it seem harsh to sense and self-will; the more we hearken to it, the more we shall come to know the sweetness of it. S. Basil. Behold how they come to know our Saviour: They hear him; they do not dispute they are obedient, they do not wrangle. III. I am the good Past●ur; the good Pastor giveth his life for his sheep: No man taketh it away from me, but I yield it of myself: I have power to yield it, and I have power to take it again; This commandment I received from my Father: and therefore my Father loveth me, because I yield my life, that I may take it again. For what greater motive can we also have to love him, Rom. 4 25 then that he died for our sins, and rose against for our justification. Nothing compelled him; he freely gave his life for us; he freely offered this sacrifice for us, and submitted himself freely to be commanded unto it by his Father. And not barely for remission of our sy●ns, and the avoiding of eternal punishment for them, but that we might rise again, as he rose, and enjoy an eternal and unconceivable happiness with him in life everlasting. The seventy two Disciples choosen by our Saviour. I. Post hae● designuit Dominss. Luc. 10. AFter this our Lord designed also other seventy two, and sent them two and two before his face, into every city and place whether himself would come. And said to them, the harnessed is much, but the workmen few; desire therefore the Lord of harvest, that he send workmen into his harvest: Go, behold; I send you as lambs among wolves. Our Saviour, besides his twelve Apostles, provided others to preach to the people, and prepare the way for his coming. He sent them two and two, that one might be a help to another, both corporally and spiritually; for by having a witness of our actions and speeches, we are the more careful to carry ourselves well and orderly. And however, in his divine wisedom●, he knoweth what is fitting to be done, and hath care to do it, yet he will have us concur with our Prayers to the performance of it: And as in going thus among wolves our confidence can only be in him who saith. Go: and that he will protect us; so in all other kinds of life, and in all difficulties (which are not a few) we must rely upon his goodness, and power; for nothing can befall us without his knowledge, and permission, and in all things he speaketh in like manner, Go, I send you this, or the other affliction, or benefit. II. And the seventy two returned with joy, saying; the devils also are subject thus in thy name: And he said to them, I saw Satan as a lightning fall from heaven. Behold, I have given you power to treads upon serpents and scorpions, and upon all the power of the enemy, and nothing shall hurt you; but yet rejoice not in this, that the spirits are subject to you, but rejoice in this, that your names are written in heaven. How apt are we to glory in that in which (if the 〈◊〉 were known) we have very little: and our Saviour to teach us to beware of this pride, putteth us in mind of the fall of Luci●●●, like lightning from hea●en, that is, in the ●●incling of an eye; and so it falls out oftimes with us; when we think we are at the h●ight of our glory, or steadfast in it suddenly we get a fall▪ Ps. 29. 7. I said in my abundance, I shall not be moved for 〈◊〉, thou ● Lord, in thy will gavest beauty to my virtue. Thou didst 〈◊〉 away thy face, and I was troubled. Our glory must be in our hope of heaven, and that by God's goodness we are in a way towards it; all other thing●●vayle us little, but as these are accompanied with humility, S. Gregor. and other virtues. Whosoever rejoiceth in that which another hath not, by his very abundance he becometh the worse, because his joy is no● of the common good, but of his private interest. III. In that very hour he rejoiced in spirit and said, I confess to thee Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones; and turning to his disciples, he said. Blessed are the eyes that see the things that you see; for I say unto you many prophets and Kings desired to see, those things, which you see, and saw them not, and to hear the things, that you hear, and heard them not. Our Saviour rejoiced not at the sin of those by whose fault, and presuming to be wise, these things were hidden from them; but at the goodness of his heavenly Father, who did not disdain to reveal th●̄ to those who in the world were contemptible. And what are these things? But that by humility, and by suffering we must go to glory, and that in this is the happiness of this life, not in the wealth, and honour, and pleasures which men so much hunt after, and think themselves only then happy when they enjoy them at will, and miserable whenever they are bereft of any of them. Blessed are the eyes which see these things in our Saviour's life, and doctrine now, as well, as when the Apostles saw him upon earth. Many Prophets and Kings before our Saviour's coming desired to see and hear them; we have the same blessing according to his own saying to S. Thomas Blessed are they that have not seen, Io. ●0. 29. and do believe. The ninth Application to the most Blessed Sacrament. I. HEre we are to admire the goodness of God, and of our Blessed Saviour towards us, who notwithstanding that we are so imperfect, and all the good we do (if we do any) so much mingled with things distasteful to him, that we deserve to be kept aloof of (as the lepers) and oftimes perhaps to be shutout of the city of heaven, for greater offences; yet upon our crying to him for mercy, and showing ourselves to the Priests, in the Sacrament of confession, he admitteth us so familiarly to his holy table. O with what gratitude should we magnify him for so great mercy and love! with what humility should we cast ourselves upon our faces before his feet, giving thanks, and purposing to be perpetually mindful of so great a benefit: Thomas ● Kempis 〈…〉 But where are our thoughts oftimes even when we should most attend? Our repeditie and negligence is much to be lamented and pitied, that we are not drawn with more devotion to receive our Saviour Christ. In whom is all the hope of them that be to be saved, and all their merit. If one in ten of out thoughts be employed this way, we think it a great matter, whereas our whole attendance were indeed nothing in comparison of that which this great goodness of our Saviour deserveth. II. Our Saviour to cure the blind man, and to give him his sight, laid clay upon his eyes, which seemed quite contrary to the cure: we also if we will see the truth of this mystery, must close up our eyes to humane reason; according to that which our Saviour answered the jews upon this occasion: for they ask him. Are we also blind? He said to them, Io. 9 40. if you were blind, you should not have sin; but now you say, we see, your sin remaineth. S. Lewis of France when his courtiers brought him news that there was a little child to be seen in the Priest's hands as he was lifting up the sacred host, would not stir to see it, but answered that he believed the real presence of our Blessed Saviour upon better ground than that sight could afford him. He was truly illuminated with the light of faith, shutting his eyes to curiosity, and opening them to the words of our Saviour, who is true light, and cannot deceive I am the light of the world; Io. 8. 12▪ He that followeth me, walseth not in darkness, however dark the mysteries of faith seem to be. III. And if we reflect upon the other title which he gives himself of good Pastor: In what could he show his goodness more than that having once offered that great oblation of himself upon the Cross, and given his life for us, he resteth not content with that, but daily would have it offered for us, yea hourly, through the whole world▪ for our greater comfort, and satisfaction; providing that his sheep may never want so fertile a pasture, but vpon all occasions may have such celestial food at hand. See how they who record the passion and sufferings of our Saviour in time of the holy sacrifice, S. Chrisp. drinking of the spiritual fountains springing from that ●orrent of love, do delight themselves with sweet tears above all delicacies: And how much sweetness they do suck into their souls, enquiring and considering where their God is, Certainly this one word, and this one consideration, that God is so near them (not only as to the whole world) but in this particular familiar and constant way, is able to melt the hart of any loving soul, and abundantly to fill it with all delight. ●●This good Pastor giverth his life for his sheep, S. Gregor in that he delivereth his Body and Blood in this Sacrament, and with the substance of his own flesh doth feed the sheep which he redeemed. The parable of the man wounded in his way to jericho. I. ANd behold a certain lawyer stood up, tempting him, and saying, E● ecce quidam le gisperitus etc. Master, by doing of what thing shall I possess life everlasting? He said to him, in the law what is written? How readest thou? He answering said, Thou shalt love thy Lord thy God, with thy whole hart, and with thy whole soul, Luc. 10. 25 and with all strength, and with all thy mind. And they neighbour as thyself. And he said to him, thou hast answered right, do this, and thou shall live. How many do say; would to God I knew the direct way how to be saved or how to overcome my passions? And having it before their eyes, they heed it no●; the weak resolution, or difficulty which they have about forsaking either their will, or their company, or their wont steps, blinding them; life everlasting when they think of it, is a great attractive, and deservedly; but whether they persuade themselves thoroughly that it deserves so much pains as they conceive is to be taken; that is the question; and yet as this man confesseth, the way is love, which makes all things in the world easy; for unless worldly people did love their employments, they would find no less difficulty in serving the world, than they apprehend in serving God. Love God, and they neighbour, and nothing will be hard. II. But ●e desirous to justify himself said to jesus, who is my neighbour? jesus said; A certain man went down from Jerusalem to jericho, and fell among thiefs who stripped him, and ●●unding him went away, leaving him half dead. It chanced th●t ● Priest went down the same way, and seeing him passed by; so did a Levit: but a Samaritan going his journey came near him, and seeing him was moved with compassion, and going to him, bound his wounds, pouring in oil and wine, and setting him upon his own beast, brought him into an Inn, and took● care of him, and the next day he took forth two pence and gav● to the host, and said, have care of him, and whatever 〈◊〉 shalt bestow above; I at my return will repay thee. Which of these three in thy opinion was neighbour to him that fell among thiefs? He said, he that did mercy upon him: and jesus said to him, Go, and do thou in like manner. And thou (saith S. John chrysostom) S. Iho● Chrysost. if thou see any body needing help for body or soul, do not say to thyself, why did not such an one, or such an one assist him? But help him thou in his distress: If thou happen upon a bag of gold lying in the high way thou dost not ask why another did not take it up, but makest haste to take it, before any body elscome: So when thou meetest with thy neighbour fallen, think that thou hast found a treasure, to wit, an occasion of helping him. III. This is that which we ought to practise; but in a spiritual sense, as S. Augustin S. August discourseth: The man that fell among thief's, was Adam, and in him all man kind▪ The thiefs were the devil and his Angels, who stripped him of his innocence, and of immortality; and wounding him, by persuading sin, they left him half dead; for in as much as he hath hability to know God, he is alive; in as much as he sinneth, he is dead; The Priest, and the Levit signify the ceremonies of the old law, which could not avail towards the relief of the wounded; the Samaritan is our Saviour, a stranger to this world, as he is God, and coming as it were a long journey, he took our offences upon his own body suffering for then, and bringing us into his Church, takes care of us, and commends us with the exercise of the two precepts of charity, to the governor's of the Church, and what ever we do more than we are absolutely obliged unto, he will repay it to the full: betake thyself to this Samaritan▪ etc. Martha entertains our Saviour. I. ●actum ●st autem dum iren● Luc. 10. 38. ANd it came to pass as they went, he intr●d a certain town and a certain woman named Martha, S. Ber●ard received him into her house, and she had a sister called Marie, who s●tting also at our Lords feet, heard his word. What is this town, but the hart of man? which before our Lord resorted to it, was rounded with a deep ditch of Cupi●ditie, and disordered desire; enclosed with a wall of obstinacy, having in the midst a babyloniall tower of confusion; victualled with carnal pleasure, and worldly vanity; and armed and munitioned with arguments of carnal wisdom: This town at the entrance of our Saviour must fall down, and a new one be built, with a ditch of humility, and wall of constancy, and tower of circumspection, and care of all our actions and thoughts; victualled with spiritual comforts, armed with the armour of faith, hope and charity. Martha receives him with devou● action, and Marie entertains him with pious contemplation. II. But Martha 〈◊〉 busy about much service; who stood, and said, hast thou no care, that my sister hath left me alone to serve? S. August. speak to her therefore that she help me. Martha was busy ho● she should feed our Lord; Marie was busy how she might 〈◊〉 by our Lord: Martha was preparing a banquet for our Lord; Marie was taking delight in the banquet which our Lord had prepared for her. S. Bernard But happy is that house or congregation, where Martha complains of Marie, action of contemplation; for it were an unworthy thing for Marie to grow into emulation with Martha, contemplation with action; where do we ever find Marie complaining that Martha hath left her alone sitting in her retirement? Martha must always persuade herself that she needs help by contemplation, and that she is in want of it. III. And our Lord answering said to her▪ Martha, Martha, Thou art careful and troubled about many things; but ●ne thing is necessary; Marie hath choosen the best part which shall not be taken from her. To be neither careful no● troubled at our carelessness, is a ●igne of great neglect of our duty to God▪ To be careful and yet troubled is a sign of pusillanimity, and little confidence in the mercies of God, or little apprehension of them: To be careful and yet not troubled is proper to an humble and loving spirit, acknowledging its own infirmity and confiding in the goodness of God, that he will not forsake us. S. Grego● The fervour of our action (saith S. Gregory) is then in its best disposition, when we so apply ourselves to our work, that with a peaceable hart we endeavour to behold him before us, to whom we have consecrated our labours: excess of solicitude is but a confounding of our intentions. Marry was occupied in that one thing which our Saviour commended; S. August▪ she said with the psalm. It is good for me to stick to God, Ps, 27. 28▪ She sat at his feet: The more humbly she sat, the more she received, the waters do gather in the low valleys; they leave the proud hills dry. Our Saviour did not find fault with the employment, but showed the difference. The multiplicity of labour passeth away; the unity of charity remaineth: Therefore that which Marie choose shall not be taken from her: from thee, Martha, that which thou hast choose● shall be taken away, but it shall be taken for thy good, and a better thing given thee: labour shall be taken away, that thou mayest rest: Thou dost sail the sea, she is in the haven. He teacheth his disciples to pray▪ I. PART. I. ANd it came to pass when he was in a certain place praying, Et factun● est cum esset in quodam loco orans. as he ceased, one of his disciples said to him, Luc. ●: Matth. ●▪ Lord, teach us to pray, as John ought his disciples. And be said to them when you pray, say, Our Father which are in heaven; hollowed by the name, Thy Kingdom come, Thy will be done in earth as it is in Heaven. The name of Father is of itself apt to breed in us thoughts of love and confidence, for it is proper for a Father to provide carefully and lovingly all things necessary for his Children. The terming him our Father, doth add yet more confidence and love, b●cause as he is the common Father of all, so is he ours in particular, whoever with a child's love and respect do acknowledge him and obey him; with these affections therefore we should come to our prayers; They who have misdemeaned themselves towards him yet coming with due sorrow and submission will also find him a loving Father, easy to forgive the offences of his children. And with all we must remember that he is our Father which is in heaven, Creator of heaven and earth, every where present, but chiefly showing his glory in heaven above; and consequently adoring his Omnipotent power together with his love, behave ourselves not carelessly and disrespectfully, but with great submission and attention, when we pretend to appear before him in our prayers, representing to ourselves by faith the majesty of the heavenly court, and the royal attendance upon him. II. hollowed be thy name; That is, be thou, and thy holy name worshipped and reverenced with all holiness, and purity of action, and intention. Be thou for ever glorified, and magnified for all eternity: This he put first in our petition, to give us to understand that it is the chiefest thing which we ought to aim 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. Ps. 18. The heaven set forth the glory of God, and the firmament declare his works how wonderful 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 praise and magnify 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 undutiful above all others, and instead of honouring him, and glorifying him, do the quite contrary, as much as in them lieth; though he, out of his omnipotent power, turneth all to his glory, whether they will or no, which at last they will find to their cost, in th● punishments which he will most justly lay upon them. III. Thy Kingdom come, By the parable which our Saviour delivered to the people, we find that his kingdom is two fold, first, that which he came to establish here o● earth, which is his holy Church; and this we beg may be propagated, and enlarged through the whole world. Secondly that kingdom which he hath prepared in heaven for us from the foundation of the world, Ma●●h. 2●. 34 we desire may come, and we be translated into it, as a thing better than all the happiness which we can enjoy in this world; which because those who are wedded to the world (finding the sweetness which sense taketh in the enjoying of temporal commodities) can hardly conceive, therefore he would have us daily repeat this prayer, to raise our thoughts to that which being not only eternal, but superabounding with all contents imaginable, is much more to be desired, then to live here under the Princes and Potentates, and great men of the earth; or to be a Prince or Potentate ourselves; for all this below is uncertain, perishable, full of trouble, full of danger to body and soul, which being immortal it is fitting and necessary, it should daily and hourly think more of that who it may be happy forever, then by neglecting it become eternally miserable; for if we be not in his Kingdom by glory, we shall be eternally subject to his enemies, over whom notwithstanding he reigneth to punish them. O most blessed mansion of the heavenly city! Thom●●● Kempis 〈…〉 O most clear day of eternity. IV, Thy will be done in earth as it is in heaven. This is t●e way to that heavenly kingdom, to do his will, delivered unto us in his commandments and counsels: and though the infirmity of our nature will not permit us so perfectly to execute his will, as the blessed do in heaven, yet the greatness and the goodness of God, doth deserve that we should aim at the best way of doing it, and imitate the heavens as near as we can; esteeming it not only the most necessary business which we have in this world (as o● which depends our eternal happiness or misery) 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 satisfacto●e to man's 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 kingdom also is chiefly to be desired, because it is his kingdom: and his ●●me to be sanctified, because it is his name: whereby we ●hall raise our thoughts and affections from seeking ourselves even in these things, which so mainly concern us, but in all seek the glory of God, consisting in that his name be hallowed, his kingdom come, and his will be done. He teacheth his disciples to pray. II. PART I. GIve us this day our daily bread. Panem nostrum quotidia num etc. After that which concerns us most as belonging to life eternal, he teacheth us to ask our temporal sustenance, in order to maintain ourselves in this life, so long as it shall be his will and pleasure that we should remain here; and will have us ask it daily, to acknowledge the continual dependence which we have of his omnipotent power and goodness; for if he blesseth us not, nothing can prosper; Gen. 4●. he can when he pleaseth send seven years of famine, as to the Egyptians, and recompense them when he pleaseth with seven years' abundance: and in an instant send that which shall destroy all our provisions; therefore we must pray to him this day: And yet not be too solicitous about it, ●xo, 10, 13 but content ourselves with moderate care, and rely upon his providence, who as this day, he hath maintained us, and blessed us with that which is necessary for us, so he will the next, and the next; over much solicitude nothing conducing to the time to come, which to us is uncertain, and cannot be by us mended or pared. II. And forgive us our trespasses as we forgive them that trespass against us. After the care of ourselves, he pleaceth Charity towards our neighbour, whom we are commanded to love as ourselves, and therefore no wonder that he measures his resolution of forgiving us, by the proportion which we use in forgiving our neighbour: For he that will not forgive another, who is his equal, at least in nature, a man like himself, subject to infinite imperfections and mistakes▪ how can he think that God deals hardly with him in not forgiving him, seeing betwixt God and man there is no comparison at all. The words of the Text are, forgive us our debts as we forgive our debtors; for even in temporal debts owing us, we must not be hard dealers, but consider how ourselves may desire to be forborn in occasions which may happen to us. We 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 forgiveness, giving us motions and helps to repent us, that we may be forgiven by him. III. And lead us not into temptation; but deliver us from evil. Amen. We have spiritual and temporal evils to which in this life we are subject; the spiritual are temptations, proceeding from our Ghostly enemy, who as S. Peter expresseth, ●▪ Pet. 5. ● as a roaring lion walketh round, seeking whom he may devuore, whom resist ye, strong in faith; Chiefly confiding in the assistance of God, with out which it is impossible for us to overcome his temptations; nor those neither which the prosperity of the world may bring us into, or the disordered desires, and delights of the flesh: into these we beg that God will not bring us, by permitting us to be overtaken by them. As also not by the evils and adverse accidents of the world, which push men oftimes into despair, and not to think so dutifully of God as they ought; from these we beg also to be delivered, as irksome to our bodies, and sometimes inthralling our souls: at least we crave not so far to be ●rcised by them, as to endanger our falling from that which is justly expected at our hands. By all which we see how providently our Saviour disposed of our prayers; that first we should beg of him that which is best for our soul and body; and then to be delivered from the hurtful molestations of both: concluding Amen, as much to say, as in truth, let this be done. He teacheth his disciples to pray. III. PART. ay▪ ANd he said to them, which ●f you shall have a friend, and shall go to him, Et a●t ad illos quis vestrum. Luc. ●5. at midnight, and say, friend, lend me three 〈◊〉, because a friend of mine in his journey is come to me, and I have nothing to set before him, and he from within answering saith, trouble me not now, the door is shut, and my children are with me in bed▪ I cannot rise, and give thee: If he persever knocking, though he will not rise and give him because he is his friend, yet for his importunity he will rise, and give him as many as he needeth. After our Saviour had taught his disciples what to pray for, he giveth them divers encouragements to pray: And first that God is a friend; for however we carry ourselves towards him he always carrieth a friendly mind towards us, Matt. 5. 45 Making his sun to shine over the good, and bad; and raining over the just and injust. Secondly that all hours he can hear our prayers: the middle of the night being as much as day to him. Thirdly that there is great difference between God and man; for suitors to men are many times troublesome, to God none can be so, and therefore he bids us confidently Ask, and it shall be given you; seek, and you shall find, knock, and it shall be opened to you. Fourthly that notwithstanding, we must not think that instantly we shall obtain what we desire, but must persever knocking. S. Hierom Whereupon S. Hierome saith, Great is perseverance, which, though it seem to be importune and troublesome, hath more power than the title of friendship. II. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. S. August Humane sloth and dulness hath reason to be ashamed, seeing, God is more ready to give; then we are to receive; he is more willing to have mercy upon us, than we are to be delivered from our miseries; for in that he exhortes us, it is for our good that he exhorteth us. Some things which seem to be, are not denied, but differred that they may be granted at time convenient. And a powerful mean to obtain, is to acknowledge that we have nothing of ourselves: S. August A beggar asketh an alms of us, and we are beggars of God. Consider other folk's necessities, and God will consider thine: finally we must pray from our hart, Ps. 120▪ as the Psalmist professeth of himself: From the depth I have cried unto thee, O Lord. He did not pray from the teeth outward, S. Ihon. Chrysost. but from the deepest of his hart, with great application, and great endeavour: s●ch prayers have great force. III. Which of you, if he doth ask his Father bread, will he give him a stone? Or a fish; will he give him a serpent? Or if he ask an egg, will he reach him a Scorpion? If you then, being naught, know how to give good gifts to your children, how much more will my Father from heaven give the good spirit to them that ask him? S. August God knows before we ask what we have need of, and what is good for us: he will notwithstanding that we pray; not that our desires may be made known to him, woe knoweth all thing, but that our desire be exercised and inflamed in prayer, that we may be the more capable of that which he is ready to give: That which he will give, is very great, but we are little, and little able to receive. Faith is signified by the fish, which the serpent endeavoured to subvert: Hope is signified by the egg, as containing in expectation a living creature; Charity by bread, which charity stony hearts do reject. This is the good spirit which the heavenly Father never denies those who have recourse unto him. Avarice condemned. I. ONe of the multitude said to him, Ait ei quidam de turba●●uc, 12. 13. M●ster, speak to my brother that he divide inheritance with me. But he said to him; man, who hath appointed me judge or divider over you? And he said to them: see and beware of all Avarice: for not in any man's abundance doth his life consist, of those things which he possesseth. A document for those who have retired themselves from the world, not to put themselves into worldly affaytes: and for them that are in the world, not to undertake more than they can well come-of with: and for both to beware of all kind of covetousness. S. August. Wherefore doth he say; all kind▪ Perhaps thou wouldst judge him only covetous who incrocheth upon other folks goods: But I say, be not greedy and pinching even in thy own: This is a great charge: for it is not a thing to be slighted, where our Saviour saith beware: He knows how dangerous a thing it is, we know not; let us believe him. And he gives us an excellent motive to beware, and look to ourselves in it; because abundance is not that which advantageth our spiritual life, which most of all concerns every body; nor when we have scraped it up (perhaps by none of the best means) are we sure we shall compass even our temporal ends with it; as he declares by the example following. TWO▪ A certain rich man's field, yealed plenty of fruit: And he thought within himself, what shall I do, because I know not whether to gather my fruit? And he said, this will I do; I will destroy my barns, and make greater, and thither will I gather all things, that are grown to me, and my goods. And I will say to my soul, soul, thou hast many goods laid up for many years, take thy rest, eat, drink, make good cheer. But God said to him, Thou fool, This night they require thy soul of thee, and the things which thou hast provided, whose shall they be? First he did not consider who gave him that plenty, and that it comes more by God's blessing, then by humane industry and labour. Secondly he did not reflect upon the end wherefore God doth bestow plenty upon others, to wit, to relieve the needy, and to do works with it which may turn to God's glory, and not only to rest, and ea●e, and drink, and make good cheer, or the like merely temporal ends. O foolish words (saith S. Basill) for if thou hadst the soul of a hog, S. Basil what couldst thou have said more like a hog? Thou mights have answered with far more ease, I will feed the hungry, I will imitate joseph, and relieve a whole country. He should have taken into consideration the casualties of the world, and the uncertainty of his own life; whereby he might have moderated his intemperate affection to his wealth, and provided better for an other world, as well as for this: we have not one night certain of either life or goods. Thou fool, this night, when thou dost little think, they who have, power of life and death shall require at thy hands, as a thing depositated for a time, thy soul, which imports thee more than all thy goods, which thou knowest not whose they shall be; and when thou art gone neither thou wilt care whose they are, nor they who have them care for thee. III. So is he, who layeth up treasure to himself, and is not rich to Godward. A general saying, of which every body should take notice, lest while he seems wise to himself, God call him fool, and prove him so. All our thoughts, all our actions, all our endeavours, in what kind so ever, must have a tincture of God's service, and be done in some measure for him, or else while we think ourselves rich, we shall prove poor, Apo: 3. 17 as he in the Apocalypses: we are not forbidden to lay up treasure, but we must look ●o what purpose we lay it up, lest instead of advantaging us, it prove our ruin, as it doth to most men who have no other end but themselves. The tenth Application to the most Blessed Sacrament. I. IN the most blessed Sacrament we have indeed plenty of fruit not produced by our own industry, but sent us from above, as the celestial Manna: nor of one years' growth, but daily growing from the fountain itself our Blessed Saviour. The barns are our hart, which though we have cause to enlarge with love, yet we shall not need to destroy any thing, but what is of itself ruinous, and by the very ruin whereof we build; Here we may freely and with out danger say to our soul, soul thou hast many goods, laid up, in this small room for many years; and for thy whole life time, and after this life for all Eternity, take up thy rest, eat drink and make good cheer; for this is the lamb slain for us from the beginning of the world; Apoc▪ 13. 8 This is the fat calf with which the father of the prodigal child feasted him, Luc: 15. at his repentant return; This is the hidden Manna promised in the Apocalypses. Apo: 2. 17 to him that overcometh his greediness of worldly commodities; and feedeth himself with this. Sap: 16. 20 This is the food of Angels, prepared for us from heaven, without any labour of ours. having in it all delight, and the savour of all kind of sweetness. O foolish people, who either for worldly cares, care not for th●s treasure, or for want of due consideration of the benefit of it, or of the goodness of the benefactor do neglect it: whereas after due receiving, though that night unexpectedly they should require our soul, we should not need to fear, but that we should be eternally his; than which happenes what can we desire more? II. Give us this day our daily bread. In the primitive Church when the number of Christians were few, but fervent, they received daily; S. Hierome saith of his time; I know that in Rome the customs is: Hier. Ap. ad Pammech. that the faithful do● always receive the body of our Saviour. And S. Ambrose argueth, S. Ambr. I. 5. de Sacram. If it be our daily bread, why dost thou stay a year before thou receivest it, as the Grecians in the East are wont? Receive that every day which may daily benefit thee: live so as thou mayest deserve to receive daily. Christian's being multiplied, and among many, many not being so well disposed or so fervent, the council of S. Ignace Ignat: ad ●phesios. the Martyr is to be embraced. Endeavour often to meet and Communion; for when you meet often, the power of Satan is weakened, and his fiery darts inciting us to sin, fly back upon him with out indamaging us. S. Cypri. ●p. 12. He that eateth of this bread hungers no more, because the grace of this Sacrament is so full, and the understanding of it is so satisfactory, that whoever comes to the notice of this abundance, having found out the utmost of all perfection, carrying Christ about him in his breast, and bearing him in his mind, sounds forth by word and deed his praises, with great joy, and is continually singing songs of thanksgiving. III. No man can think but that S. Martha▪ and her sister Marie and Lazarus did take exceeding content so oft as our Saviour came to their house, and never thought he came too oft, but endeavoured ever to be ready to receive him, and to be diligent, and respectful at his receiving. Martha did not think she did too much, when she desired her sister should help her, but she thought that both of them could not doc enough: she complained that she was left alone to wait upon him, let us look, that our Saviour have not reason to complain of us, that we do leave him alone he ministering to us, and we either do not come to him, or when we have received him do not attend him. Here he presents us not with a part, but with his whole self, Who is there among the faithful that can make any doubt, but that at the instant of the consecration, the heavens are opened at the Priest's voice? That at that Sacrament of our Saviour jesus Christ, quires of Angels are present; The high and the low are coupled together, earth and heaven are joined, visible, and invisible are made one thing. S. John Ch●●sost. Who therefore that is right in his senses will despise, or neglect this reverend and dreadful mystery? The watchful and diligent servant commended. I. LEt your loins be girded, and candles burning in your hands and you like men expecting their Lord, 〈…〉 when he shall return from the marriage that when he doth co●and knock forthwith they may open unto him. It 〈◊〉 the custom of the Eastren people to go in long garments, therefore he bids us have our loins girt, ●●rtulia● That we ma● be free (saith Tertullian) from the impediments of a loose life, entangling our feet, so that we cannot be quick in walking, but ready at every step to stumble; and burning lights in our hands, that is, our mind burning with a lively faith, and shining with the light of good works. Thus we must expect our Lord jesus when he shall come and knock, that we may be in an instant ready to wait upon him. S. Grego. Our Lord cometh, when he hastens to judgement he knocketh when by the sharpness of sickness he gives us notice that death is at hand; we open presently unto him, if we receive him with love: He is not willing to open, when the judge knocketh, who fears to leave 〈◊〉 body, and dreads to see the judge whom he remembers he hath contemned. He that hath confidence by hope and good works doth presently open when he knocks, because he expects the judge with gladness, and when the time of death approacheth, doth joy in the reward of glory promised. II. Blessed are those servants, whom when the Lord comes he shall find watching. Amen I say to you: that he will gird himself, and make them sit down, and passing will minister unto them. And if he come in the second watch, and if in the third watch he come, and so find, blessed are those servants. Blessed are we, who have such a master and Lord, who though his greatness be infinite, and his glory so incomprehensible that no diligence of man can deserve it, no capacity of nature receive it, or look upon it, yet to the end to reward them even above their deserts, will gird himself, and accommodate his greatness to their measure and make them sit down, with eternal ease and delight at his heavenly table, and there minister unto them, all manner of deliciousness: Thomas a Kempis l. 3. c. 48. n. 2 The citizens of heaven know how full of joy that day is; The sons of Eve do lament the bitterness, and tediousness of their present life. But o the goodness of God S. Gregor His mercy convinceth the hardness of our hart and leaves it no excuse; for showing his patience and his longanimity, he addeth, and if he come in the second watch, and if in the third, and so finds them then watchful he doth not reject them. The first watch is child hood; the second, youth; the third, old age; yet no man must abuse this his longanimity for he addeth. III. And this know ye, that if the householder did know at what hour the thief would come, he would watch verily, and would not suffer his house to be broken up. Be you therefore ready: for at what hour you think not, the Son of man will come. S. Gregor Our Lord would therefore have the last hour unknown to us that we might always expect it. Thom. Kemp. l. 1. ●. 13. n. 7. Ah fool! to what purpose dost thou think shalt live long, seeing thou hast not one day certain? How many have been deceived and suddenly taken away. The punishnent of the unrepentant. I. IF the sernant say in his hart, 〈◊〉 dixerit ●●●vus ille. my Lord is loag in coming; and shall begin to strick the servants; and eat, and drink, Luc. 12. 45. and he drunk, the Lord of the servants shall come on a day that he hopeth not, and at an hour● that he knoweth not, and shall divide him, and appoint his portion with the infidels. And that servant that knew the will of his Lord, and prepared not, and did not according to his will shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few. And every one to whom much is given, much shall be required of him; see the danger of presuming of long life; we are apt to grow proud upon it, and careless of our duty, insolent towards others, and to be drunk with ambition, and desire of worldly wealth and pleasure; the punishment is that he shall be divided from his pleasures; and life, and from all hope of his master's favour, and that unexpectedly so that he shall not have time to repent, but shall be eternally cast of among the unfaithful, and branded with the everlastiug disgrace of it, a punishment due proportionably to his fault: for that he knew well enough what was to be done and did it not, not out of fraylit●e, but presuming, and casting of the fear of his Lord. II. When thou goest with thy adversary to the Prince, by the way endeavour to be delivered from him, lest perhaps he draw thee to the judge, and the judge deliver thee to the exactor, and the exactor cast thee into prison; I say to thee thou shalt not go out thence, S. Gregd●▪ till thou pay the very last mite. Our adversary in the way is the word of God, contrary to our carnal desires in this life; from whom he is delivered who humbly submits himself to the commandments. Otherwise if we differ the agreement, after this life, when we come to appear before the Prince, there is no redemption, but we must to prison. S. Basil In another sense; Our adversary is whoever doth endeavour to bereave us of that to which we have, or conceive we have tied; with such we shall best agree if we observe the precept of our lord To him that will contend with thee in judgement, Mart. 5● and take away thy coat● let go thy cloak also to him. III. And there were cortayne present at that time telling him of the Galileans, whose blood Pilate mingled with their sacrifices. And he said to them; think you that these Galileans: were sinner's more then all the Galileans, that they suffered such things? No, I say to you, but unless you have repentance, yo● shall all like wise perish. And those eighteen upon whom the tower fell in Siloe and slew t'him, think you that they also were debtors above all men in Jerusalem! No, I say unto you but if you have not repentance, you shall all likewise perish. Therefore when you see any perish by shipwarck, S: John Chrisom▪ ot by the fall house, or by fire, or by water conceive that God perhaps of a will punish that party less in the world to come, because, he suffered here, and forbeareth other, that upon notice of the others punishment, he may repent and mend his life, or if he do not, but persevereth in his bad cou●ses, most grievous punishment will be heaped upon him. Th●mas a Kempls c. 24 n. What other thing will that fire devour but thy sins? The more thou sparest thyself here and followest sense, the more grievously thou wilt pay it here after. The goodness of God showed us in two examples. I. ANd he said also this similutude, Diceha● autem & hanc similitudinem. A certain man had a figtree planted in his wineyards, and he came seeking fruit of it, and he found none: and he said to the dresser of the wineyard; Luc. 13 6 lo, it is three years, that I come seeking fruit upon this figtree, and I find none: Cut it down therefore, whereto doth it occupy the ground? But he answering saith, Lord let it alone this year also, till I dig about it, and dung it, and if happily it yield fruit; if not, here after thou shalt cut it down. S. Gregor. The figtree occupieth the ground with out fruit, when either the covetous, and streight-laced do keep that without profit, which might be useful to many; or when by the shade of sloth a man darkeneth the place, which another might fertilise with the beams of good works. And in fine, whosoever doth not comply with his duty, doth for the time occupy the earth, Ps. 23 4 and seem (as the Psalmist speaketh) to have received his life and soul in vain; yet God is so merciful, that he expected from year to year, and giveth time that we may reflect upon the foulness, and stench of our sins, signified by the dung; and do fitting satisfaction ●ot them, T●omas a Kempis l 1 c. 25 signified by the diging Be watchful and diligent in the service of God, ●d think often wherefore thou camest. II. And he was teaching in their synagog on the sabbath▪ and behold a woman that had a spirit if infirmity eighteen years, and she was crooked, neither could she looks upward at all: Whom when jesus saw, he called her unto him; and said to her, woman thou art delivered from thy infirmity; and he laid his hands upon her, and forthwith she was made strait, and glorified God. Our Saviour in the former parable signfied that at the intercession of others he oftitimes granteth time of repentance, here he showeth how ready he is of himself to take compassion of us, who are so crooked by nature, that nothing but earth and earthly things contents us, and are continually looking downwards upon them: seldom or not at all lift our eyes and hearts to heaven: and indeed have no natural knowledge of so high a treasure as God hath there laid up for us. jesus must call us by faith, and lay his sacred hands upon us. that we may be cured. God in the beginning made man upright; by him we must again be rectified. Her respect to the Sabbath drew her into the occasion of meeting our Saviour; and upon us he will look with a gracious eye, if we neglect not to do our devotions. III. And the Archisynagog said to the multitude: six day●s there are wherein you ought to work: then come and be cured, and not on the Sabbath day. And our Lord answering him said; Hypocrite doth not every one of you upon the Sabbath lose his ox●, or his ass from the manger, and lead them to the water? But this daughter of Abraham, whom Satan had bound these eighteen years, ought not she to be loosed from this bond upon the Sabbath day? And his adversaries ●ere ashamed, and all the people rejoiced in all things that were gloriously done by him. See the crookedness of our nature in this Pharisee, prone to en●ie, and pride, and rashly to censure even the most reasonable things. When reason was represented, they were all ashamed, but the holy text doth not say they craved pardon: and so it falls out oft with us; we are ashamed within ourselves, but to others we will not confess, or acknowledge a fault, but rather out of pride defend it, or excuse it. Thomas a Kempis l; ● c. 22 n. 6 O how great is the frailty of man always prone to vice. Of temporal things we have so much care that we will not neglect, nor put of the least of them, but of our spiritual diseases we think slightly, and put of the curing of them from day to day upon very shallow motives. Our Saviour bewaileth the ungreatefull and unrepentant. I. THe same day there 〈◊〉 certain of Ph●●isees unto In ips● di● accesser 〈◊〉 ad 〈◊〉 quide▪ 〈…〉 him saying: depart, and go from hence, because Herod● will kill thee: And he said to them; go, and tell that fox: behold I cast out devils, and perfect cures, this day, and to morrow, and the third day I am consummate: but y●t I must walk this day, and to morrow, and the day following, because it cannot be that a Prophet perish out of Jerusalem. Interpreters say that this was a rumour raised; and a devise either of the Pharisees, or of Herode himself toget our Saviour out of the country: where, with reason; we may reflect how miserable a thing it is to be weary of that which in reality is our greatest good, it being as much as to say to our Saviour, depart and go hence. We are ashamed to say such a thing plainly, but we pretend we are not able to bear, or to do this or that, it will be our death, and the like. Our Saviour was not moved with this report, but following his employment, and relying upon the protection of God went on confidently, till the time ordained came. When thou hast Christ, thou art rich and hast sufficient. He will be thy Purveyor, and faithful steward in all things, Thomas a Kempis l. 2 c. 1 n. 2 so that it will not be necessary to confide in men. II. Jerusalem, Jerusalem, which killest the Prophets and stonest them who are sent to thee; how often would I gather thy Children, as the bird doth her brood under her wings, and thou wouldst not? We do not cast stones at those who are sent unto us for our instruction; we m●st be ware notwithstanding that in some proportion we be not guilty of rejecting the motions of the holy Ghost, of censuring those by whom we are told of our faults, and instead of embracing their counsel give them ill language; or speak ill of them behind their backs. How oft hath God endeavoured to reclaim us, and to p●rfite his cure in us, to make us his children, to have us near him and under his wing? Thomas a Kempis l. 3 c. 55 n, 3 I know the way to perfection, and do see clearly enough how I ought to demean myself, but loaded with the weight of my own corruption, I do not rise to that which is perfect. O how necessary is thy grace o Lord? S. August. The hen protects her chickens under her wings; how much safer shalt thou be under the wing of God? No bird doth so spend herself upon her brood as the hen. And because we were infirm and weak, the eternal wisdom of God became also infirm among us: the word made flesh and dwelled among us, that we might have hope and confidence under his wings. III. Behold your house shall be left desert to you; and I say to you, you shall not see me with you, till it come when you shall say; blessed is he that cometh in the name of our Lord. We rejecting the grace of God, and not making use of it, he justly also comes to desert us; Rome 1 24 and our soul, which was his house and temple, is turned into our own hands, and delivered over to the desires of our own hart. A fearful return. How much better is it to welcome our Saviour▪ and his holy inspirations, and blessing him for them, apply ourselves with alacrity to endeavour to put them in execution? Thomas a Kempis l● 3. ●. 55 My Lord God who hast created me to thy Image and likeness, grant me this grace which thou hast showed me to be so necessary for me. Precepts of Humility and Charity. I. WHen thou art invited to a marriage, sit not down in the first place lest perhaps a more honourable than thou be invited by him; Cu●● invi●● tatus fu●ris ad nuptias. etc. and he that bade thee and him, come to say to thee, give this man place, and thou then begin with shame to take the last place. But when thou art bidden, go, sit down in the lowest place. Luc. 14 ● that when he that invited thee cometh, he may say to thee: friend, sit up higher: then shalt thou have glory before them that sit at table with thee, because every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted This general conclusion was the intent of the former document: for not only in common conversation we ought to behave ourselves so humbly, but much more towards God, always thinking humbly of ourselves. Pride doth heighten us in our own conceit; and hence rise contentions and quarrels, and hart-burning, and extreme sadness and dejection, when we see another preferred before us. But if it rise so high as to make us forget that whatever we have, we have it from God, and to valve ourselves as of ourselves; whether do you think we shall deservedly be cast? we must therefore continually remember what we are, and that lesson which God gave our first father, must not pa● from our har●; Ge●. 3 19 Thou art dust, and into dust thou shalt return. Every good gift cometh from above, from the Father of lights, with whom there is no change; We when we are at the best that we can imagine of ourselves either in body or mind, are subject to so sudden changes, that we have cause to fear least (as it happened to Nabucondonosor) when we think ourselves men, Daniel. 4 30 we become little less than beasts: for what ever God gives, he may suddenly take from us. II. And he said to him that had invited him, when thou makest a dinner, or a supper, call not thy friends, nor thy brethren nor kinsmen no● thy neighbours that be rich, lest perhaps they also invite thee again, and recompense be made to thee; but when thou makest a feast call the poor, feeble, lame, and blind, and thou shalt he blessed, because they have not wherewith to recompense thee; for recompense shall be made thee in the resurrection of the just. Our Saviour coming to preach the kingdom of heaven, and to raise our thoughts from these earthsy things to things eternal which import us most, taketh occasion of all things to put us in mind of them; and here he doth not forbid civility to be used towards our kindred, and neighbours, though they should be rich, in a measure and proportion convenient, but teacheth us that which is of so much more importance to us, as temporal recompense is below the eternal: S. John Chrisost. If thou call the poor, God becomes thy debtor; and the less and lower thy brother is, so much the nearer doth Christ come to thee in him, and doth visit thee the more lovingly. He that receiveth a great man, commonly seeks honour and profit by it. The same is in all other Charities towards our neighbour; attending upon great people vanity creeps in: in the poor we do more easily behold our Saviour. III. And a certain man said to him; Lord be they few that are saved? And he said, strive to enter by the narrow gate, for many I say to you shall seek to enter, and shall not be able, but when the goodman of the house shall enter and shut the door; and you shall begin to stand without, and knock saying, Lord open to us; and he shall say, I know you not, whence are you; than you shall begin to say, we did eat before thee, and drink, and in our streets thou didst teach. And he shall say to you I know all whence you are, depart from me all ye workers of iniquity: There shall be weeping and gnashing of teeth. In regard that the precepts of humility and charity seem hard to flesh and blood, V. Bed● therefore he bids us strive, because unless the endeavour of our mind be fervent and strong, the waves of the world in which we swim cannot be overcome: people seek indeed to come in, because they desire to be saved, but they are not able, because the ragednes of the way doth frighten them; not that the burden of our Lord is heavy, but because they will not learn of him who is meek and humble. Perfect renunciation. I. ANd a great multitude went with him; and turning he said to them, Ib●nt 〈◊〉 tem turbae multae cum eo etc. If any man come to me, and hateth not his father and mother, and wife and children, and brethren, and sisters, yea and his own life besides, he cannot be my disciple; Luc. 18 9 and he that doth not bear his cross, and come after me, cannot be my disciple: first it is to be observed that he speaketh not this to his disciples only, as to those who have nothing to do in the world; but to all, whether they have father, or mother, or wife, or children, or goods, or wealth, S. Grego▪ or whatever else. Secondly that our hatred must be so tempered that we love in them, that which they are, and hate in them that by which they resist us, or hinder us in our way to Godwards. It imports therefore in order to overcome the difficulty, which nature finds in this hatred, that we ponder seriously, and bear deeply imprinted in our mind, the necessity, the profit, the dignity of coming to our Saviour, and of following him; for as we apprehend this more or less, our difficulty will be more or less; and they alone who either apprehend it not at all, or do not sufficiently conceive it, or remember it, do swarve from the right way in occasions of temptations. But to encourage us he sets before us the similitude following. II. For, Which of you, minding to build a tower doth not first sit down, and reckon the charges which are necessary, whether he have to finish it? least after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him, saying, This man began to build, and could not finish it. First he insinuated that the following of Christ is the Tower, S. August from which we may both discover our enemy, and put him to flight. S. Gregor A Tower, because the precepts and counsels of the Gospel are high, and sublime, and to perform them we must have high and sublime thoughts. The charges are the strength which we must have to perform that which our Saviour teacheth us, this strength, or means is not gotten, as worldly means by heaping worldly wealth, but by disposing of our worldly means according to Christ's direction in several places, as distributing them among the poor (as he said to the youngman) Luc. 18. 22. or in other charitable deeds, Luc. 10. 25. (as to the laywer that asked how he should be saved) or as here in preferring our duty to God before all worldly means. III. Or what King about to go to make war against another King, doth not first sit down, and think, whether he be able with ten thousand to meet him that with twenty thousand cometh against him. Otherwise while he is yet far of, sending an embassage, he asketh those things that belong to peace: so therefore every one of you that doth not renounce all that he possesseth, cannot be my disciple. Before; he spoke of a tower for defence, and also for pleasure; here he puts us in mind that our life is a warfare: wherein certainly they who have left all for Christ, have taken the safest course: for they have cut of at once, ten and ten thousand enemies, and occasions of doing otherwise then well; and have ten thousand helps more than usually men have in the world: yet this very state is to be embraced upon good consideration, that we repent not with shame, and also with so much damage, and hurt; as is to make peace with such enemies; who are never at peace with us, but when we are in their power, and slavery. And he speaks of si●ting down and thinking, not that there is any doubt at all to be made of following the doctrine of Christ in general, but that we must s●ttle an immovable resolution to follow it, watever becometh of our worldly friends or wealth; this resolution being a chief part of the charges towards the building of our tower; Thom: ● Kemp. l. 1. c▪ 19 n, 2. and armour also for the battle According to our resolution, is the course of our profit: if he that purposeth strongly doth often fail, what will become of him, that seldom and slenderly purposeth? The eleventh Application to the most Blessed Sacrament. I. THe reward of the watchful and diligent servants was that their Lord and master would gird himself, and make them sit down, and passing would minister unto them. This we see verified to the eye in the most blessed Sacrament, in which our blessed Saviour, doth make us sit down at his heavenly table, and doth confine his glorified body to so small a room as is the sacred host, and by the hand of the Priests doth minister it unto us, so lovingly, and to our so much honour and benefit, that no tongue can express it, no thought can reach the greatness of it: How humble, how chaste, how recollected were it fitting we should be, and how much shining with good works, and all kind of virtue? Let S. John Chrisost. us therefore have care and watch over ourselves enjoying so great a happiness: And if any unseemly thing offer itself to our thought, or tongue, or if motions of anger rise in us, or of any other vice; let us call to mind how great the honour is which our Saviour doth us, that that thought may quell all unreasonable motions. Let us consider that we receive him whom the Angels adore sitting at the right hand of his Father. And this know ye, that as they be blessed, who do stand carefully prepared expecting their Lord, and are highly rewarded by him; so the negligent servant knowing his masters will and worth, and not regarding it, will be dealt with accordingly, O my Lord, Thomas a● Kempisl. 4 c. 4. my God prevent thy servant with the sweetness of thy blessing that I may come worthily and devoutly to this magnificent Sacrament: stir up my hart towards thee. etc. II. His patience towards us is no less than his magnificence; both infinite, expecting us from day to day, and year● to year, to see whether we will bring forth fruit according to the care which he hath of us, visiting us so often. O that we did consider rightly how great he is, who vouchsafeth thus to look upon us. Thomas ● Kempis l. 4 c. 14. n. 2▪ O truly ardent, and lively Faith of them, who truly know their Lord, in the breaking of bread! whose hart doth so greatly burn in them by jesus his walking with them. far from me is such affection, and feeling devotion, so great love and fervour. Be merciful to me sweet jesus and look upon me with those compassionate eyes with which thou didst behold the crooked woman after eighteen years' infirmity, and lift up my head and eyes that I may behold thy power, thy goodness, thy mercies, and thy blessed self, in this most blessed Sacrament. Luc. 2. 29 Lose this bond of my dullness, that I may say with old Simeon. Now thou dost dismiss thy servant, o Lord, according to thy word, in peace, because my eyes have seen thy salvation. III. The master of the Synagog reprehended the woman for coming to be cured upon the Sabbath: The Pharisees came to our Saviour wishing him to depart; but seeing he is so stupendiously willing to have me even under his wing what can I do better, then correspond with h●● willingness? or where can I be better than with him? ● my soul let not any man's speech, or opposition; let not the consideration of thy own unworthiness keep thee from accepting this loving offer, Ecel. 21. 2 but as from the face of a serpent▪ fly sin and repair to this thy protector, thy nurse, thy all things say with old Zacharie: Blessed be our Lord God of Israel, Luc. 1. 68▪ because he hath visited, and wrought the redemption of his people. etc. The parables of the lost sheep, And the groat. I. ANd then approached Publicans and sinner's to hear him: E●a t autem apropinquantes ●i publicani &c and the Pharisees and Scribes murmured, saying. This man receiveth sinner's, and eateth with them. Here again our Saviour's goodness, and man's pervernes appeareth; Luc. 15. He giving entertainment to all that are willing to give care unto him; they out of their pride rejecting those whom they thought not to be compared to them: for thinking themselves holy and learned in the law, they despised those whom they thought to be wicked, as not worthy of their company, and condemned our Saviour as not doing well in admitting them into his, or resorting to them: not reflecting upon the intent for which our Saviour did it, not suspending their judgement till they should see the good effect of it. By the proceedings of both we may see, that true justice hath compassion, S. Gregor. where false justice is moved with indignation and because the Pharisees were so sick that they did not feel their own disease, to the end they might come to know themselves, our Saviour, like a good Physician, doth apply an easy remedy to them by the parables following. II. What man of you having an hundred sheep, if he have lost one of them, doth he not leave the ninety nine in the desert and go after that which is lost, until he find it? And when he hath found it, layeth it upon his shoulders, rejoicing; and coming home, calleth together his friends and neighbours, saying, to them? rejoice with me, because I have found my sheep that was lost: I say to you, that even so there shall be joy in heaven upon one sinner, that doth penance, then upon ninety nine just that need not penance. S. Ambr▪ Our Saviour is a rich shepherd, among whose sheep all mankind is but the hundred part. He left the ninety nine, the nine quires of Angels, and came into our desert, seeking us; and took us upon his shoulders, when he took his cross; and is joy full at the conversion of any one of us. He compares it to the joy which men find in recovering their losses, but as the loss of one man's soul is incomparably greater than the loss of a thousand and thousand sheep, so his joy for the recovery of one of us is with out comparison. Who would not willingly return unto him to give him this joy? III. Or what woman having ten groats, if she lose one groat, doth she not light a candle, and sweep the house, and seek diligently till she finds? and when she hath found it, calleth together her friends and neighbours saying, reioy●e with me becavse I have found the groat which I had lost. So I say to you, there shall be joy before the angels of God, upon one sinner that doth penance. The effect of this parable is the same with the former; but moreover putteth us in mind how much we must endeavour to recover ourselves or another, begging light of almighty God, and bestiring ourselves in the search of our faults, S. John Chrysoft. and causes of them. Also that as a piece of money hath the stamp of the Prince whose coin it is, so upon man the image of God is printed: in consideration whereof we ought to use all diligence that it be not lost, and so soiled, and bemired: or when it is lost, that it be found out again and brought to its former lustre. Christ also as S. Chrysologus discourseth, S. Chrysol. is the full expression of the deity; the price of our redemption; he was foretold and figured in the old law, and yet hidden; the Synagog of ehe jews had him, and through their obstinate darkness they did not see him; we following the candle which our mother the Church holdeth forth unto us, and walking in the light of our Saviour's countenance, shall find the groat, which is our Saviour, and rejoice with him in the company of his Angels. Amen. In fi●e we must be towards our Saviour as sheep, obedient, tractable, fearful, and wary of the wolf, having recourse to him for help and assistance: towards others meek and harmless, mo●e ready to suffer, then to contend; and esteem of our souls as our chiefest substance, which once lost or impaired, as it cost our Saviour infinite pains and labour, so must we spare no labour to conserve, or recover it. The prodigal Child. I. ascertain man had two sons; Homo quidam habebat duo● fi●ios. and the younger of them said to his Father; Father, give me the portion of substance which belongeth to me; and he divided out the substance. And not many days after, the younger Son gathering all things together, went from home, into a far country, and there he wasted his substance living riotously. But after he had spent all, there fell a sore famine in the country, and he Began to need: And he went, and cleaved to one of the citizens of the country, and he sent him to his farm to feed swine, and he would fain have filled his belly with the husks, and no body gave unto him▪ In our paternal house of God, so long as we be dutiful, we have three fountains of wealth and delight always open to us, so that nothing can be wanting towards our happiness. These are expressed in the words with which the loving father did endeavour to appease the elder brother complaining of his debauched brother's entertainment at his ret●rne. Son thou art always with me, and all my things are thine; for what greater preferment then to be sons of God? What greater pleasure then to be always with him? What greater wealth then to have all that God hath to use it according to reason? What doth most commonly put us by this felicity? A great● conceit of ourselves and of our ability to govern ourselves, and an itching desire of disordered liberty: give me the portion of substance: He that had all, confines himself to a portion: O blindness! But give it me, who now have years, and wit enough; why should I be always kept under? It belongeth to me to order myself, and that which is mine: The eye of my Father is now a trouble to me, who see well enough what is to be done. I will go see the world, and travel into far countries, where I may enjoy the portion of my substance: for what availeth it me to say that all things are mine, if I cannot use them but as another will? youth, and age have different ways. And thus not thinking any thing good, or safe, which was not at his own dispose, not many days after gathering all things together, he went from home into a far country. far indeed he goeth who endeavours to fly from God, and from all rational courses: but what found he? Famine, want, slavery, beastly life, unsatiable desires. II. And returning to himself, he said how many of my father's hirelings have abundance of bread, and I here perish with famine? I will rise, and go to my Father, and say to him; Father, I have sinned against heaven, and before thee: I am not now worthy to be called thy son; make me as one of thy hirelings: and rising up he came to his Father. A happy return, when leaving of gazing upon other folk's actions, by which most commonly we take no good, we look home upon ourselves; he saw by it that he lay wallowing in beastly pleasures, feeding and delighting the hogs, that is, the devils, but himself void of contentment; all worldly things being but husks, and of no solid substance or ●ut timent: therefore he saith, he will rise from that dirty kind of life, and from want of sustenance and go to his Father, with whom there is abundance of bread for all sorts: and doth not delay his rising and going: knowing that he hath a father to deal with; who, though I be unworthy to be received into favour, will upon repentance have compassion of me; and, if not restore me to my former state, which I deserve not, yet will give me sufficient to maintain me everlastingly. Father I have sinned against heaven: This is the chief thing to be considered in our offences, that they are against God, against that infinite power and goodness to whom all subjection is due, and all respect: Then we must consider him as our Father, our benefactor; him by whom we receive our life and means; by whom wear protected and conserved: all which deserved, in way of gratitude quite other corses then we have takene. Again that we have offended be●ore him, in his sight, under his all seeing eye, and have not considered it; and it is I who have done this; I who am but a worm of the earth. not able to move hand or foot without him; and yet have used his own creatures against him, and the strength and ability which I had from him, I have turned to offend him. I am not worthy of any thing, but of punishment, but thy mercies are great, to which I betake myself upon my knees as to my Father. The Prodigal Child. II. PART. I. ANd when he was yet far of; his father saw him, and was moved with pity, and running to him, fell upon his neck and kissed him. And his Son said to him: Father, I have sinned against heaven, and before thee; I am not now worthy to be called thy Son. This is the merciful proceeding of God towards us; he casts his compassionate eye upon us though we be yet far of from him; and runneth towards us, with more sp●●d than we towards him; and condescendeth much to our infirmity; stooping to us, while we are not able to raise ourselves so hig● as he deserveth; and affordeth us the loving kiss of peace; how ever we deserve rather to be punished. He doth not say whence comest thou? Chrisolog wherewert thou! Where is thy substance thou caryedst away? Wherefore didst thou change so much glory with so much baseness? These things he leaves to our consideration; but he is all love and mercy. II. And the Father said to his servants; quickly bring forth the first stole, and do it on him, and put a ring upon his hand, and shoes on his feet: and bring the fattened calf, and kill it: and let us eat, and make merry, because this my Son was dead, and is revived, was lost, and is found. Chrisolog And they began to make merry. The loving Father would have him clothed, before he should come in sight; therefore he saith, quickly: and it expresseth a great deal of willingness which is in God to see us not only out of our nasty rags of sin, but clothed with those virtues which are most pleasing to him: therefore not content to put on him the first stool●, that is, the garment which he formerly used, he calleth for a ring to his hand, to beautify his works, and shoes to his feet, to strengthen his affections against the allurements of the world. Yet the first stools mentioned must put us in mind: that all the time spent far from God is lost: and returning we must begin where we left: and happy we, if we be not cast farther back then we were when we parted. In a mystical sense, Chrisolog The father ran to us in his son when in him he descended from heaven, my Father (saith he) who sent me is with me. He fell upon his neck when in Christ, the whole divinity rested upon our flesh; and he kissed him, when mercy and truth have met, justice and peace have kissed each other He also is the fa●ned calf killed for our entertainment: to the end we might not only have sufficient to sustain us, but abundance, and of the best to delight us much more in the service of God, then in our former course. III. But the elder son was in the field, and when he came and drew nigh to the house, he heard music, and dancing, and he called one of the servants, and asked what all that should be: And he said to him; thy brother is come, and thy Father hath killed the fattened calf, because he hath received him safe; and he was angry, and would not go in. His father therefore going forth, began to desire him. But he answering, said to his father: Behold so many years do I serve thee, and I never transgressed thy commandment, and thou didst never give me a Kid to make merry with my friends. But after that this thy son, that hath devoured his substance with whores, is come, thou hast killed for him the fattened calf. But he said to him, son, thou art always with me, and all my things are thine: but is behoved us to make merry, and be glad, because this thy brother was dead, and is revived; was lost, and is found. This expresseth how consider that we should do by others, as we would have done to ourselves: secondly how much we value the service which we do, as if God were beholding to us for it. Thirdly how blind we are in not discovering our own faults. I never transgressed; as if to envy another's good were not to transgress: it was not thy strength, but thy father's grace which was cause of it. See on the other side the goodness of God, who goeth forth, and desireth, even the Stubborn Son; and learn that to sin against him, is to kill thy own soul, which is much more to be abhorred then the loss of our life. The unfaithful Bayly. I. HE said also to his disciples; Dicebat autem & ad discipulosuos etc. There was a rich man that had a Bailie, and he was ill reported of onto him, as he that had wasted his goods. And he called him, and said to him, what hear I this of thee? Give account of thy Baylyship, Luc. 16. for now thou canst no more be bailie. Our Saviour Christ as God is the only powerful King of Kings, ●. Tim. 6. 15: and Lord of Lords, rich in all things, and chiefly in his mercies, Eph. 2. 4. to whom we must give account of every thing: for we are ●ords neither of life nor limb not thought, nor deed, but accountable for all: neither can any thing escape his knowledge; Chrysol. Though here, that which he certainly knoweth, he reckoneth as heard by report; because he is not rash or hasty in condemning; and will give us leisure to repent, while the cause is, as it were, depending before him. He asketh an account that we may ask pardon; and happy we, if by remorse of conscience he ask it here, before the time of satisfaction be expired. II. And the Bailie said within himself: what shall I do, because my Lord taketh from me the Baylyship. Dig I am not able, to beg: am ashamed. I know what I shall do, that when I shall be removed from my Baylyship, they may receive me into their houses. Chrysol A man always desires to do well when death comes▪ and bereaves him of the time of doing good. This question he should have asked himself before; what shall I do seeing every hour and every minute my Baylyship is upon removing from me? Be I never so rich to the world, and abound in all things for this moment of time; I am most miserable, if for all eternity I shall be a beggar by it: If I be not here able to work, how shall I there be able to suffer the punishments of the slothful? If I be here ashamed to confess and beg pardon, what shame shall I undergo there, where there is no pardon? It is not unknown to us what we ought to do, that after this life we may be saved; God grant we may take warning, and be wise in time, that we be not removed before we have adiusted our accounts, and be ready to give in our reckoning. III. Therefore calling together every one of his Lords debtors, he said to the first, How much dost thou owe to my Lord? He sayeth, an hundred pipes of oil, and he said to him, take thy bill, and sit down, quickly write fifty: and to another, how much dost thou owe? He said an hundred quarters of wheat; he said, take thy bill, and write fourscore. And the Lord praised the Bailie of iniquity, because he had done wisely: for the Children of this world are wiser than the Children of light in their generation. And I say unto you, make unto you friends of the Mammon of iniquity, that when you fail, they may receive you into the eternrll Tabernacles. The Bailie of iniquity is here praised, not because he did just things, but because according to the practice of worldlings he showed himself witty, and at his masters cost made his own benefit. How much more (saith S. Hierome) S. Hierom will Christ our Saviour, who cannot be endamaged, and is inclined to pity and compassion, commend his followers, if they be pitiful, and compassionate towards their brethren, and liberal in relieving or pardoning them? therefore also he doth not say absolutely that the children of the world are wiser than the Children of light, but in their generation, that is, in the affairs which pass through their hands; and as they by their monies (most commonly unjustly, or intemperately taked up) do work out a subsistence to themselves; so must we by contemning the pels of this life, or disposing of it to righteous uses, make friends in heaven, where we may be eternally welcome. The Rich Glutton. I. THere was a certain rich man, Homo quidam erat dives. and he clothed in purple, and silk, and fared every day magnifically; and there was a certain beggar, called Lazarus, that lay at his gate, Luc. 16. 19 full of sores, desiring to be filled with the crumbs that fell from the rich man's table, and no body gave him, but the dogs also came and licked his sores. Riches we see in the prodigal Child bred riotousness; in the Bailiff deceit, and unfaithfulness; here gluttony, and unmerciful contempt of the poor and needy: all three making our Saviour's words good; Matth. 19 23 It is hard for a rich man to enter into the Kingdom of heaven. The Beggar lay without doors, but not without a Master; Fulgentius. naked of clothes, but not of Faith; exposed to the dogs, and fellow to the Angels: who tasted not of the rich man's crumbs, but received the bread of heaven, refreshing his soul. Mark the diversity; the richman poor and miserable amidst all his wealth, and health; the beggar rich and happy in his poverty and diseases. For it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom: and the rich man died, and he was buried in hell. II. And lifting up his eyes, when he was in torments, he saw Abraham a far of, and Lazarus in his bosom, and crying, he said, father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, because I am tormented in this flame. And Abraham said to him; Son, remember that thou didst receive good things in thy life time, and Lazarus Likewise evil; but now he is comforted, and thou tormented: and be●ides all this, betwixt us and you there is a great gulf (or Chaos) fixed, that they who will pass from hence to you may not, neither come from thence hither. When he was in Prosperity he scarce ever lifted up his eyes to acknowledge from whom he received that plenty, and to thank him; now he lifted them up to his confusion, and greater affliction; he saw Abraham, but a far of, he having lived far from following his belief and obedience; and Lazarus now at rest, while himself was tormented, and wanted that help which he had dedenyed the poor when thy begged. He begs a drop who denied a crumb; and finds the heat of his tongue intolerable, Thomas a Kempis 1. ● c. 24 n▪ 3 who could not in life time abide the least want of refreshment. In the things wherein a man hath sinned, in those he shall be more grievously punished; There the slothful. etc. III. And he said: Then father, I beseech thee that thou wouldst send him to my father's house; for I have five brethren, to testify to them lest they also come into this place of torment. And Abraham said to him; They have Moses, and the Prophets let them hear them. But he said, no, Father Abraham, but if some man shall go from the dead to them, they will do penance; and he said to him. If they hear not Moses and the Poophets, neither if one shall rise again from the dead will they believe. This might be seen in the person of our Saviour himself: for the Jews neither believed the Prophets testifying him to be the Messias; nor Lazarus whom he had raised from death: nor himself raising himself, after he had so publicly suffeted death by them. Neither is the testimony of one rising from the dead▪ so assured a witness, as is the holy Scripture, laying down before us that which we believe by it. An extraordinary miracle may move admiration, but the ordinary means by which God doth use to instruct us is more solid, and the constantly knocking at the door of our hart a greater mercy towards us: if we give not ear, and do not open unto him, it is a hazard whe●he● an extraordinary accident happening will have force enough to break through those obstructions, which are so settled in our thoughts and behaviour. The rich man fared every day magnifically; it is not said how long he lived so; Thomas 2 Kempis l. 1 c. 23 n. 24 but dying he was buried eternally in hell, and could have no help: This one consideration is motive enough to take heed. Very quickly will there be an end of thee, see how thou behavest thyself: to day a man is, and to morrow he appeareth not. In all things have regard to the end, and how thou wilt stand before the severe Judge. The Pharisee and the Publican. I. ANd he said also to certain that trusted in themselves as just, Dixit a●tem & ad quosdam qui &c: and despised others, this parable Two men went up into the temple to pray; Luc▪ 18. 9 the one a Pharise, the other a Publican. The Pharisee standing prayed thus, by himself, God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also this Publican: I fast twice in the week; I give tithes of all that I possess; It was not amiss neither to give God thanks that he was not as other men, unjust, etc. Or to fast, and give the ●enths of his possessions; but our Saviour insinuateth that this was said with a secret pride, as thinking he deserved to be so protected; or that God was as it were beholding to him for his good deeds; contemning also others, whom he thought not so upright as himself. He might have better said (saith S. Augustine) I am not as many men; S. August. what is, as the rest of men, but all besides himself? I am just, the rest are sinner's. Scan his words, and see what he asked of God: Nothing: he went up to pray; He asked God nothing: he fell to praise himself, and moreover to insult over him that Prayed. Art thou so full that thou needest nothing? Is not this life a place of temptation? II. And the Publican standing a far of, would not so much as lift up his eyes towards heaven, but knocked his breast, saying; S. August God be merciful to me a sinner. The Publican stood a far of, but God was not far from him: his guilty conscience made him not dare presume to approach; his piety gave him access. God is high, and looketh upon the humble; but upon such high people as the Pharisee he looketh a far of: the Publican did not only stand aloof, but would not so much as lift up his eyes towards heaven; he thought himself unworthy to behold, or to be looked on, Heaven had been a long time out of his thoughts: he held it too soon to take the boldness to look up to it, however he desired it: He did reverence it more by humbly looking down, then by lifting his eyes towards it. And he knocked his breast, doing penance for his sins, and confessing them▪ and ask of pardon: what wonder is it, if upon acknowledgement he obtained remission. O God be mercy full to me a sinner. III. I say unto you, This man went down into his house justified more than he, because every one that exalteth himself shall be humbled, and he who humbleth himself shall be exalted. This is a document, not to judge others easily, according to our Saviour's rule, ●0. 7. 14. judge not according to the face, or outward appearance, but judge just judgement, which is easyet to do of ourselves, then of others; for what do we know of another's inward disposition? Yea even of ourselves A man knoweth not whether he deserve love or hatred. Eccl. 9 1 Secondly, It is a general rule, that humility is the only secure way to heaven. Every one that exalteth himself shall be humbled, And even in ordinary things, a body may observe, that after pride comes some fall or disgrace. And seeing our Saviour, the eternal wisdom of God, choose this way to be exalted, not so much in regard to himself, as for our example and instruction, it were a kind of madness to seek to be great in any other way, S. Bernard or in any other thing then in humility. It is a great and rare virtue to do great things, and not to esteem thyself great: that the sanctity which is manifest to all should be hidden from thyself: to appear admirable, and to reckon thyself contemptible: This I take to be the most admirable virtue of all the rest. He must needs be a faithful servant who suffereth nothing to stick to his fingers of that glory, Thomas a Kempis l. 〈◊〉. 8 which though it proceedeth not from him, yet passeth through his hands shall I speak to my Lord, seeing I am dust and asks? If I esteem myself better, behold thou standest against me. etc. The twelfth Application to the most Blessed Sacrament. I. THe lost sheep sought so carefully, the prodigal Child entertained so lovingly, the humble Publican justified so mercifully, give us occasion to glorify our B. Saviour; who in the most B. Sacrament, laying aside his infinite glory, and leaving it with the quires of Angels, comes into our desert here below, daily to seek us, and moved with compassion, comes running towards us, and kisseth us: Quickly put on the best stole thou canst, and a ring on thy singer, in testimony that eternally thou wilt be his: He feasteth thee with the most costly, and most sumptuous banquet that can be imagined; his own most precious body and blood, his divinity, and humanity, his merits, and example, and spared not his own life, and labour to provide it for thee. O that we could hear the Music which the Angels make at this feast, and behold their dancing, or their reverend behaviour! S. John Chrisost. For that at which the Angels tremble and dare not freely behold, in regard of the splendour which darts forth of it, on that we feed, to that we are united, and made one body, and one flesh with Christ, let us make at lest what music we can; combining divers acts of virtue to entertain him; say with the Publican, and with his humble comportment; O God be merciful to me a sinner: say with the prodigal child; I am not worthy: Ps. ●●. 106 say with the Psalmist I have sworn and resolved to keep the judgements of thy justice: Say with holy Church: O sacrum convivium in quo Christus sumitur. II. The elder Brother to the prodigal hearing of the feast, would not go in, till his Father came out, and desired him. The Father's desire must prevail with us more than the example of the elder brother; S. Grill. and encourage us, not easily to abstain from this banquet. If we desire eternal life, let us willingly run to receive this blessing: and beware that the enemy, to hinder us, lay not before us, as a snare, some hurtful scrupulosity. It is written, saith he, that he that unwortyhly eareth of this bread, eateth judgment to himself: and I trying myself, find myself unworthy. When therefore shalt thou be worthy? When wilt thou present thyself to thy Saviour (For if by sinning thou be unworthy; and dost not leave to sin (for according to the Psalmist, who understands his transgressions? Thou wilt be wholly deprived of this life-giving Sanctisication. Wherefore I beseech the entertain better thoughts; live virtuously and holily, and partake of this blessing, which (believe me) is a remedy not only against death, but against all diseases. For Christ our Saviour remaining in us doth assuage the raging law of Concupiscence, strengtheneth devotion, quaileth the inordinate motions of our mind. III. Lazarus, though never so full of sores, lying at this rich man's gate, will not be refused the croms that fall from this table, begging them with true feeling of his poverty and want, and true desire of being relieved: what are these croms? Io. 6. 50. 59 The promise of neverdying. He that eateth this bread shall not die, but live for ever. The hope of eternity; The remaining in Christ and Christ in him; a more intimate participation of his merits; a more constant separation from the wicked world, and a glorious resurrection. What is the bosom of Abraham to the rest which we may find in our Saviour, when we have him in out bosom? Would to God by thy presence thou would dost wholly inflame me, Thomas a Kempis l. 4 ●. 16 n. 3 and change me into thyself, that I may be one spirit with thee. Our Saviour persuades perfection. I. ANd behold one came, and said to him; Good master, what good shall I do, that I may have life everlasting? who saith to him, E● ecce unus accedens a●t illi. etc. what askest thou me of good▪ One is good, God: but if thou wilt enter into life, keep the commandments. He said to him; which? And jesus said: thou shalt not murder; Matth. 19 16 thou shalt not commit Adulterey; thou shalt not steal; etc. The youngman sayeth to him, all these have I kept from my youth; what is yet wanting unto me? First he did not reflect that perseverance was yet wanting, which no body can promise himself; but must be continually indea●ouring to it, and praying for it, as a gift above all gifts. Secondly, he did not perhaps sufficiently reflect from whom he had received so much grace as to have kept all the commandments, from his youth, nor did esteem of that benefit as he ought. Thirdly in our Saviour's answer, that only God is good; we may find, both the humility of our Saviour, referring all the goodness, which was remarkable in him to his heavenly Father, without staying his thougs in himself, though he were equally good. An instruction for ourselves, that all good comes from God, all virtue, all observance; all possibility of entering unto life. Adore him, and extol his goodness▪ and beg of him, so much participation of it as he shall please to communicate to thee. II. I●sus said to him; If thou wilt be perfect, go, sell the things which thou hast, and give to the poor, and thou shal● have treasure in heaven; and come, follow me, and when the youngman heard this word, he went away sad, for he had many possessions. Perfection consisteth in that conjunction with God which we may attain unto in this life, that is, in Charity, and the love of God; to which perfection all are bound in some degree, so that at least, they never prefer my thing in thought, word, or deed, before the love of God, and observance of his commandments; and to this perfection it seems this young man conceived that he had arrived. But our Saviour showed him that there was a higher degree, or a more advantageous way to increase perfection, and the love of God, than he had hitherto thought on. If thou wilt be perfect, go, sell all, etc. Great things (saith S. Hierome) S. Hierom are always left to the will, and free choice of the hearers: S. August. they are not commanded, but counselled. The young man, when he asked what good shall I do? Did desire eternal life; God was desirous to give it him in perfection, but he found his hands full; God was ready to give, and found not where to place his gift, Go, and sell, and give to the poor: place those things in heaven, which here on earth do hinder thee: of what art thou afraid? Thou shalt not lose them: they will be reserved for thee in heaven: Thou art afraid to lose thy money, and dost thou not fear least thyself perish? III. And jesus said to his disciples; Amen, I say to you, that a rich man shall hardly enter into the Kingdom of heaven▪ It is easier for a Camel (or a cable rope) to pass through the eye of a needle, then for a rich man to enter into the Kingdom of heaven. And when they heard this, the disciples marvelled very much saying, who then can be saved? And jesus said to them, with men this is impossible, but with God all things are possible: This saying of truth itself is much be to weighed; he doth not say a rich man shall not enter, though he retains his riches; but he saith he shall hardly enter: and in the other Evangelists he expresseth it by way of admiration, How hardly shall they enter who have money? Esteeming it a miraculous thing, and above the course of ordinary grace, without extraordinary helps. To which purpose, S. Ambrose S. Ambro. saith, whosoever is puffed up with honour, enlarged by his treasures of gold, like a beast laden and hampered, will not be able to pass through the narrow way of the Kingdom of heaven. Yet the advice which S. Augustin S. August gives is greatly to be taken heed to: that whoever can glory of poverty must beware of pride, lest the humble rich men go before them; and beware of sloth; and want of devotion, lest the devout rich men be perferred; and take heed of intemperance, lest the sober go beyond them: what availeth poverty, if thou follow not Christ. The reward of loving all to follow Christ: I. THen Peter answering said to him. Tunc respondens Petrus dixit ei Behold we have left all things, and followed thee; what therefore shall we have? And jesus said to them, Amen I say to you, that you who have followed me, in the regeneration, Matth 19 27 when the Son of man shall sit in the seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel. S. Peter representing to our Saviour that he, and the rest of the Apostles had done that hard thing, of which the rich young man was afraid, and sad when it was moved to him, our Saviour did not check him, nor say: thou hast forgotten thy poverty; what is that which thou hast left, S. August in comparison of the whole world, which upon my promise thou art to receive? He leaveth much, who leaves not only what he hath but whatever he might desire to have: for what poor snake doth not swell with the hope which he hath in this world? Who is there that doth not daily desire to increase that which he hath? This desire, this greediness is here taken away. S. Peter did also well observe that it was not enough to leave all unless he followed our Saviour's virtues and doctrine, neither can he indeed be truly said to leave all, who retains so much of sense, and self-love, as to draw back from the perfect performance of whatever virtue he is inspired unto; for though he leaveth all which he had without, he leaveth not that which is with in himself, and which is of more importance and more dear into us, than whatever, we have without us. II. The answer of our Saviour doth import, that for our leaving all we must not look for reward in this world but take thankfully whatever doth happen, and reserve our hopes to the regeneration, that is, to the next world, when rising glorious we shall be regenerated into immortality; here we must look for labour▪ there for reward; and however, though it were reward enough to follow our saviour, and to receive so much grace as perfectly to love him; yet he promiseth, for the honour, which we might 〈◊〉 in this world by our wealth and possessions, much ●ore honour in the world to come; and so much as to 〈◊〉 seated by him; not as people who are to give account of their actions, and how they have employed the goods, which were lent them but as judges of others actions and pioceeding: What can be more glorious? (saith S. Bernard) S. Bernard let the sons of Pride now judge▪ and censure at their pleasure; let them sit with their kings; that king, who choose to himself, the northern quarter; let them be exalted as the cedars of Libanus▪ we shall pass to out throne, when they shall not be regarded. III. And every one that hath left house, or brethren, or sisters, or Father, or Mother, or wife, or Children, or lands for my namesake, shall receive an hundred fold, and shall possess life everlasting Here be promiseth not only a reward in the other life, Luc. 18 6 but also in this life, as it is expressly in S. Luke; which temporal reward, though it be not to be looked for, yet our Saviour out of his superabundant liberality, promiseth it, and performeth it partly by the inward content, and quiet, which those find, who have left all for him; and by the facility with which they perform the acts of virtue; which deservedly is valved above an hundred fold of temporales: partly also he performeth his promise by providing, so as seldom, or never they want any thing, who left all for him; but have within themselves all the comfort of assistance, which either father, or mother, or brother or sister, or friend, or land could have afforded them in the world. And in the mean time, from whence-soever this hundred fold doth arise, so it be an hundred fold▪ S. Bernard so it be worth an hundred, so it please, comfort, delight, and be to be beloved an hundred times more than other things, what madness is it, that men are so slow in leaving a single thing for an hundred fold where is the covetous? what is become of the ambitious Where are those who traffic in this world? Doth not he in vain do evil who might more advantageously and more pleasant serve God then serve the world? Workmen hired into the Vineyard. I. THe Kingdom of heaven is like a house holder, who 〈◊〉 forth early in the morning to hire workmen into his v●●neyard, Simile est regnum Celorum Patri Familias &c and having covenanted with the workmen for penny a day, be sent them into his vineyard.. And going forth about the third hour, he saw others standing in the market pla●● idle, and he said to them, Matth. 20 go you also into the vineyard, and 〈◊〉 what shall be just, I will give you. And again he went forth about the sixth, and the ninth hour, and did likewise. And about the eleventh hour he went forth, and found others standing, and he saith to them, what stand you here all the day idle? They say to him, because no body hath hired us: He saith to them, go you also into the vineyard. The vineyard is the Church, and every on's soul; the market place, is the world, the workmen the Apostles, and Apostolical men, and every one is workman to his own vineyard: wages is promised to the first, the second, and third; to the last nothing is promised, but yet if then they do their work, God will not be behind hand with them. For any man to say he is not hired, is an excuse of the idle. God is the great householder, who from the beginning of the world to the end thereof; doth not cease, to hire us to do his work, which is ours also, for ours is the benefit, if we perform it, though however his is the glory of it. We have reason to acknowledge his goodness, who in all ages doth admonish us of our duty, and is not failing to send helps to instruct us, and to set the work forward; and seeketh our good to the last period of our days. II. When the evening was come, the Lord of the vineyard said to his Bailiff; call the workmen, and pay them their hire, beginning from the last to the first. Therefore when they were come who came about the eleventh hour, they received every one a penny. But when the first also came, they thought that they should receive more, and they also received every one a penny: and receiving it, they murmured against the goodman of the house, saying The last have continued one hour, and thou hast made them equal to us, who have borne the burden of the day, and the heats. This largesse seemed to these men injust; S. Ambr. but what answer did they receive; What instruction was given them? The justice of this distribution was not revealed to them, neither were they admitted to view the hidden secret; but to the end that they should refrain from scanning Gods judgements, the goodness of the merciful householder, and the power of him that ordaineth all things, according to his will, was laid before them, as if that of the Apostle had been said unto them; Who art thou that thou dost answer God. Rom. 9 10 III. He answering, said to one of them; friend, I do thee no wrong; didst not thou covenant with me for a penny? Take that is thine, and go: I will also give to this last even as to thee: Or is it not lawful for me to do what I will? Or is thy eye naught because I am good? So shall the last be first, and the first last. for many be called, but few elect. The penny promised to all is life everlasting, which is common to all that shall be saved: yet in the same life there be degrees of glory, as betwixt star and star in the firmament. If therefore we be admitted to life everlasting, 1 Cor 15 41 we can have no wrong, it being above any thing we can deserve; and they who came later may have equaled the longer time of the former by their fervour, and surpassed it: we are not good judges in our own case, it must be left to him who cannot be unjust: Our eye cannot arrive to comprehend, neither what in goodness, nor what in justice God may do. If we will keep him our friend; let us not be over curious, but apply ourselves to our work, and for the rest stand to his mercy, S, August which is infinite. Many are called. Take heed thou differre not to come, because thou art assured to receive thy penny, when ever thou comest: say not to thyself; He will give every one as much, wherefore should I take more pains? What he will give, and what he will do, is locked up in his own breast: Come when thou are called. Equal hire is promised all, but about the hour of working their is great question. Young men may say we will come at the eleventh hour; but no body hath promised thee that thou shalt live till the seventh: see that thou dost not by differing bereave thyself of that which he otherwise upon his promise would give thee. Few indeed are choosen: but those are of the elect, who not despising their caller, follow him; and believe him for men believe not, but of their own free choice. The raising of Lazarus. I. PART. 1. THere was a certain sick-man, Lazarus, of Bethania, of the town of Marie, Erat quidam languens Lazarus a Bethania &c Io 11 and Martha her sister. His sisters therefore sent, saying, Lord behold; He whom thou lovest is sick: and jesus hearing said to them: This sickness is not to death, but for the glory of God, that the Son of God may be glorified by it. And jesus loved Martha and Marie ad Lazarus; As he heard therefore that he was sick, he tarried in the same place 2. days. The faithful are diversely tried; S Ambro● some by loss of friends, others by loss of goods, and several other vexations: would to God I could see my flesh infirm and weakened; that I lived not in flesh, but in the faith of Christ: for greater oftimes▪ is grace in infirmity, then in health. Sickness, and death are no signs of less love: but as the sickness was not to death, because death itself was not to death, but for the glory of God, so our infirmities are more for the glory of God, than our weak nature will give us leave to imagine: and when God delayeth the restoring us to health, we are so much the more to conform ourselves, by how much we acknowledge that his wisdom is greater, Ap 3 19 and his love by taxying nothing the less; I whom I love, do rebuke and castise: saith our Saviour in the Apocalypses. II. Then he saith to his disciples, let us go into jewrie again: the disciples say to him: Now the jews sought to stone thee, and goest thou thither again? jesus answered, are not their twelve hours of the day? If a man walk in the day, he stumbleth not, because he seeth the light of the world: but if he walk 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 under his protection, even that which others may think amiss cannot be to us amiss; for to them that love God, Rome 8 28 all things cooperate to good. God governs the hours of the day, and every thing that happens in them; upon this his providence, having always our eye, we shall not stumble. They who consider not this, as they ought, do ever walk in darkness and are diversely perplexed, according to the diversity of accidents, which must needs befall them in this world, which is all in changes. III. After this he saith to them, Lazarus our friend sleepeth, but I go that I may raise him from sleep. His disciples said, Lord if he sleep, he shall be safe: but jesus spoke of his death: then therefore he said plainly to them. Lazarus is dead: And I am glad for your sake, that you may believe, because I was not there, but let us go to him. Thomas said to his cōdi●iples; let us go also and die with him first father Adam brought death upon us; S. John Chrysost. Christ our Saviour coming into this world took away even the name of death. A blessed sleep which brings us rest and quiet▪ of which the psalmist saith; Precious in the sight of our Lord is the death of his saints. Ps. 115 Consider the difference betwixt the just and unjust: To the unjust death is eternal, because though they rise again, it is not to life, but to a new and worse death: the death of the just is properly a sleep; because they rise refreshed, and to a better life, then before they slept; thus we shall sleep, if we be his friends. Lazarus our friend sleepeth: here by contemplation and love there by clear vision and embrace: here we must not think, that our sleep is to be continual; it is his will that we be raised from it at convenient times for his glory in other respects: he comes to raise us, when the course of our vocation calls us to other duties; the which we must obey readily, Cant. 5. 2. and lovingly, knowing that it is the voice of our beloved that calleth us. if thus we sleep we are safe. And if we be wholly dead to the world, we have the more reason to be glad, because we shall find that to be true, which we believed; and that Christ will not forsake us, being imitators of his death. Blessed is he that can with hearty and effectual desire say, let us go and die with him. The raising of Lazarus. II. PART.. I. IEsus therefore same, and found him now having been four days in the grave. And many of the jews were come to Martha and Marie, to comfort them, concerning their brother. Martha therefore when she heard, that jesus was come, went to meet him; but Marie sat at home. It is a mystical senee of holy Fathers that jesus when he came into this world, found mankind, four thousand years buried in the stinking grave of sin, and there lying without sense of feeling of that which might concern the soul, and without motion towards it. Bless our Saviour, that at last, for the glory of God, and to the end we should more palpably see the necessity, and virtue of grace, he came himself to raise us. S. Augustin S. August more over saith that; the first day of our burial in sin, is when we first consent; the second, when by not repenting quickly, we come to have an itching desire to commit it again, and again, and take pleasure in it; the third day; when we grow into custom; the forth day, when custom brings upon us a kind of necessity of doing ill, and it seems unto us that we cannot avoid it. Thomas a Kempis l. ● c. 13 n. 5 We must watch chiefly towards the beginning of temptations; for then out enemy is more easily overcome. We may find many that will go about to comfort us, not taking the right way; but we must hearken out jesus, and make haste with Martha to meet him; for in him alone is our redress. II. Martha said to jesus, Lord if thou hadst been here, my brother had not died. But now also I know that what things that shalt ask of God, God will give thee. jesus said to her, Thy Brother shall rise again. Martha saith to him, I know he shall rise in the resurrection in the last day; jesus sayeth to her: I am the resurrection and life, he that believeth in me, though he be dead shall live: and every one that liveth, and believeth in me shall not die for ever. Believest thou this? She saith to him; yea Lord, I have beleaved that thou art Christ the son of God, that art come into the world? Thomas ● Kempis l. 2 c. 8 n. 2 If jesus be with thee, no enemy can hurt thee. Our chief care must be not to lose him yet if we do chance to lose him, we know that he is merciful, Ezech 33. 11 and will not the death of a sinner, but that he live, by repentance returning again unto him. We shall all rise again in the last day, but in the days of this life we must labour the more that by good works; 2 Pe●. 1 1● we may make sure our vocation, and election. He is the source and means to life and resurrection; every one that believeth in him, and liveth accordingly, though he die in body, shall live happily, here by grace, there by glory. This we believe, because he himself the son of God, hath taught it us. III. Having said these things, she went, and called Marie her sister secretly saying, the master is come, and calleth thee; she, when she heard, riseth quickly, and cometh to him. The Iewes who were with her, when they saw her rise quickly, and go forth, followed her, saying, that she goeth to the grave, to weep there. Marry when she was come where jesus was, seeing him fell at his feet, and said to him, Lord if thou hadst been here my brother had not died. Mark the expressions of love towards our Saviour; ●he rose quickly and came as suddenly; she fell at his feet, where first she had received pardon, and loving entertainment; she expresseth her belief and confidence, that if he had been present he would have eased her of that cross: Yet neither she nor her sister do require of him, that he would raise their brother to life; either esteeming it too great a request, or thinking that it might best as it was; or that if he thought it better, he would have compassion of their very tears without other expression: In fine however it should happen, it was a comfort above all comforts to have him present; which thou must endeavour to make also thy comfort, Thomas a Kempis l. 2 ●. 8. n. 2. and say. what can the whole world afford me, without jesus. The raising of Lazarus. III PART. I. IEsus therefore when he saw her weeping, and the Iew●s, who were come with her, weeping, he groaned in spirit, and troubled himself, and said, where have you laid him? They say to him Lord, come and see. And jesus wept. The jews therefore said, behold, how he loved him. But certain of them said, could not he that opened the eyes of the blind man, make that this man should not die. Observe that tears do move our Saviour to compassion: we shall not want them, if we seriously consider, where our souls are laid, and are like to be laid by sin. Come often, and see: most men miscarry, because they do not attend to this; thoughts of the world carry their minds another way, and in the mean time they fall into the lapse and heed it not. How grievous a thing must sin needs be, which caused our Saviour himself to groan and weep? And not only to weep, but to sweat drops of blood, and yield a whole flood of it from his sacred side to wash us from it? And how great a token is it that he loved us, seeing he would undertake so hard a task for us? He could have made that we should not sin at all. But in this we must submit to his infinite wisdom, who thought it more reason that we should be left to our choice, that by striving to do well and overcoming our contrary inclinations, our reward might be the greater after the victory. II. jesus again groaning in himself, saith: Take away the stone: Martha said to him: Lord▪ now he stinketh, for he is 〈◊〉 of fou●e days. jesus said to her: did I not say to thee, that if thou believe, thou shalt see the glory of God. They took therefore the stone away The very loathsomeness of our sin is too too oft a hindrance of our remedy: we are loath to discover them, we are loath others should know how imperfect we a●e or have been; Yet the only remedy is to discover them to those who have power to raise us: It is to corrupt nature a hard and heavy stone, yet it must be removed, S Ambro, before we can come to life. If thou accuse thyself, though thou be dead, thou wilt revive; he desi●es to see by this, whether thou be indeed dead to sin. Believe this. and thou shalt see the glory of God. III. And jesus lifting up his eyes, said, Father, I give thee thanks that thou hast heard me; And I did know that thou dost always hear me, but for the people have I said it, that they may believe that thou hast sent me, when he had said this, he cried out with a loud voice, Lazarus come forth, and fortwith he that had been dead came forth, bound feet and hands, with winding bands, and his face was tied with a napkin. jesus said to them, lose him, and let him go. Sin, when it is grown into custom binds us, hand, and foot, and fa●e, that we can neither see our own heavy case, nor move of ourselves towards any thing that conduceth to our good. God doth thunder out his judgements with a loud voice, to move us to come forth: He could have bidden those who were nigh to take ●he body of Lazarus forth of the grave, but to signify that we must cooperate to our own rising from sin, he cryeth out to him to come forth. What dost thou lie in the darkness of thy conscience, (saith S. Ambrose) S. Ambro▪ and in the filth of thy sin, as in a prison of malefactors? Come forth: Confess thy sin, that thou may be justified. By true confession thou wilt be loosed, and let go, otherwise thou wilt remain still bound. Glorify God that hath bestowed this benefit upon thee, and beware for hereafter. The thirteenth Application to the most Blessed Sacrament. I. IF at any time perfection be to be desired, most of all when we are to approach to the most bl●ssed Sacrament; for so it is written. 1 Pe●. 116 Be you holy, because I am holy; and though it be not necessary, for the perfect receiving of our Saviour in the Sacrament, to sell all that we have, and give to the poor: it is sitting not withstanding, that we should for some convenient time lay aside all worldly business; and retire our thoughts wholly to the due entertainment of this Guest, who made himself poor for our sake, and here desires a lodging in our breast: The Alms which he most destreth is our hart; (though remporall alms be also a good preparation) which we must give him, not with sadness, 2 Cor. 97 as the young man; nor so much only, as of necessity we must give, or else not be his at all, but we must give it freely and cheerfully: For God loveth a cheerful giver: such as S. Peter professed himself to be when he said; Behold we have left all, and followed thee, what therefore shall we have? And what answer can we expect from him, Who is able to make all grace abound in us, but that if we sow in blessing, in blessing also we shall reap, for he is not closhanded: Be●old his sacred wounds, and how out of them he is ready to distil upon thee an hundred fold for one: Thomas a Kempis l. 4 c. 15 n. 4 Behold, so shall he be blessed, who seeketh God with his whole hart. II. It is not enough to leave all, we must follow him, that is, imitate his virtues. What be the virtues, which here in this Sacrament he doth practise to the end of the world for our sake? Humility, in laying a side his glory and coming to us in this humble and tractable disguise: Secondly, patience, in bearing with many indignities offered by such as receive him, either with little respect or unworthily. Thirdly, Charity in affording himself to all, rich and poor, sick and whole, that he may gain all. Fourthly, Liberality, not contenting himself with what he had done and suffered for us, while he lived openly upon earth; but continually renewing the same sacrifice, and affording us the same supercelestial food of life and fountain of all graces: Matt. ult. Thomas a Kempis l. 3 c. 57 Perseverance to the end of the world according to what he said before his Ascension. Behold I am with you every day to the end of the world. Son patience, and humility in adversity doth please me more than much comfort and devotion in prosperity. III. O most sweet and most loving Lord, whom now I desire devoutly to receive, Thomas a Kempis l. 4 c. 15 n. 4. thou knowest my infirmity, and in how many evils I lie wallowing Behold whom thou lovest is infirm. And though (as I hope) thi● infirmity is not to death, yet so long as it hangs upon me I am straightened having a desire to be freed from it as a thing (to Phil. ●. 23 my thinking) much more better: But I must refer myself to thee, who dost best know, what is for thy glory; for I remember thou didst say to thy Apostle, My grace sufficeth thee; 2 Cor. 12 9 for power is prefected in infirmity, that is, thy power is more illustrious by the infirmity of our flesh, whilst thou preservest us that we may not fall. I can not say to thee, Lord if thou hadst been here, my soul had not died: but thou mayest truly, and with shame enough to me, say, son, if thou hadst been with me, thou hadst not died. For thou art ever present, and ready to refresh me, but I, even when I come to receive thee, where am I? Wherefore do I not prepare myself to receive these thy holy mysteries with more care and diligence? Wherefore do I so easily go from thee after receiving, making so little difference betwixt this holy table, 1 Cor. ● 30 and other meats? Therefore there be among us many weak, and feeble, and many sleep. O sweet spouse! let thy voice sound loud in my ears, Cant. 2 1● that I may rise from this dulness, and shake of the bonds which hinder me from walking to thee; as I ought; and from beholding thy face, and thy great love, and goodness in this most blessed mystery: rise quickly and fall at his feet, with the Magdalen, and pour forth tears of love and sorrow, according as his goodness, and thy backwardness do deserve. Christ foretelleth his Passion. I. ANd they were in the way going up to Jerusalem, Erant autem in yi● ascende●ces Hierosolymam. and jesus went before the●, and they were astonished, and following were afraid; and taking again the twelve, he began again to tell them the things that should be fall him. The Apostles were afraid, Matt. 20 17 because they knew the malice of the jews against o●r Saviour; upon which account they said a little before. Matth. 10 32 Io. 11. Master even now the jews did seek to stone thee, and goest thou again thither? They were astonished to see with that speed, and alacrity our Saviour notwithstanding made haste to Jerusalem, where he was most maliced: and to add to their astonishment he began to discourse with them of his sufferings: And certainly he that could foretell what was to happen to him, could have prevented it, if he would; but it is an evident sign that he was willing to suffer, seeing he so willingly went to the place, where he knew he was to suffer, and by it he would show us, that our way to the heavenly Jerusalem, is by suffering, which we must also in deavour to embrace with alacrity. II. Behold, we go up to Jerusalem, and the son of man shall be delivered to the chief Priests, and to the Scribes; and they shall condemn him to death, and shall deliver him to the Gentills to be mocked, and scourged, and crucified, and the third day he shall rise again. Chrysol He did not content himself with ordinary sufferings, or with a private death; the creator of the world would die in sight of the world; that as his patience was singular, so might be his sufferings. He tells them before hand of it, and of his resurrection withal, that they might not think that those things came upon him at unawares, as upon others, or that by suffering he were utterly destroyed; but continue their belief in him, seeing the prediction and event to agree, and his divine power much more evident by his resurrection after so cruel a death, then by all the former miracles which he had wrought. So in all our distresses, he leaveth us not without special comfort, if we attend to his Words: and in no particular shall we suffer, in which we shall not be particularly rewarded; if mocked, we shall be honoured; if scourged, and crucified, we shall be not only eased of all pain, eternally freed, but shall have particular refreshment, and content proportionable to our sufferings. III. And they understood none of these things, and this word was hid from them, and they understood not the things which were said. The Apostles first, believed he was God, and could not comprehend how being God, so innocent, and so powerful, he could come to suffer. Secondly, they had seen by experience that when he would, he declined the fury of the jews with great facility, and hoped he would always do so. Thirdly, Nature shrinking at the very name of suffering, they could not conceive, how he should willingly put himself into their hands, who hated him, and sought his destruction. Fourtly, the love which they bore our Saviour made them the more unwilling to h●are of his sufferings, and less capable to understand the reason of it. But our Saviour's thoughts and ours are so different that the evangelical Prophet saith of them. ●s. 55. 9 As the heavens are exalted abov● the earth, so my ways are exalted above yours, a●d my thoughts above your thoughts▪ And we may justly here bewail o●r misery, that believing as we do, we are notwithstanding so little capable of understanding the benefit of suffering, and so little pliable to it. Hard to many doth this speech seem: Thomas ● Kempis l. 2. 2. 12 deny thyself, and take up thy Cross, and follow jesus: But it will be much harder to hear that last word. Go from me, you accursed into everlasting fire. They who now do willingly hear, and follow the word of the cross will not then fear. The Sons of Zebedee demand the first places. Then came to him the Mother of the sons of Zebede● adoring Tunc ac●cessit ad ●um mate● Filiorum Zebedaei▪ ●ad desiring some thing of him: who said to her, what wilt thou? she said to him; say that these my two sons, may sit one at thy right hand, and one at thy left hand in thy Kingdom. By this we see, Matth. 20 how little the Apostles did relish suffering mentioned immediately before by our Saviour, they dream of a worldly Kingdom, and desire promotion in it, esteeming it some thing: whereas it little deserves so much as to be called some thing: but they with their Mother were loath at first to opon their request, fearing the issue, and therefore they spoke in general terms, as if our Saviour knew not their thoughts; and she adored him, according to the custom of pretenders S●e did not apprehend what it might signify to be vpon the left hand of our Saviour, Mat▪ 25. ● according to that passage; he shall set the sheep at his right hand, and the goats at his left. Raise thy thoughts to higher pretences, that thou mayest be sure to be seated at his right hand, and hear, com● ye● blessed. II. jesus answering said; you know not what you desire▪ Can you drink the cup that I shall drink of? Thy say to him, we can: He saith to them, my cup indeed you shall drink of, but to sit at my right hand and left, is not mine to give ●ou, but to whom it is prepared by my Father. First, they ●new not what they asked, because they asked temporal glory, and our Saviour ever spoke of the eternal. Secondly, even of temporal glory, and preferment they knew not what they asked, because they considered not the danger, and trouble, both to body, and soul, and the uncertainty, and fickleness of it, and all that vexation which accompanieth it. When our Saviour put them in mind of the cup which he was to drink, before he entered into his glory: and consequently every one, who will be of his disciples, the desire which they had of preferment, made them boldly say; they could. But how able they were in reality it soon appeared in his passion, when they with the rest fled, and durst not in a long time appear for fear of the jews, lest they should be put to the like sufferings, or affronts▪ But in fine remaining his disciples they were to suffet, and upon that account, they might deserve to sit at his right hand, but it was not our Saviour's commission or intent, to give them that seat upon favour, or otherwise, with our deserving it, according to the divine ordination. III. And the ten hearing it were displeased at the two brethren; and jesus calleth them to him, and saith, you know that the Princes of the Gentiles over rule them, and they who are the greater, exercise power against them, it shall not be so among you, but whoever will be the greater among you, let him be your minister; and h● that will be first among you shall be your servant. Even as the Son of man is not come to be ministered unto, but to minister, and to give his life a redemp●i●on for many. A powerful example for all to imitate, and to learn by it to think nothing mean, nothing hard, that is done in the house of God, and to the meanest of his servants, or to whomesoever for his sake. The very domineering spirit of secular commanders were motive enough, to hate it, and not to desire to be in the occasion, lest we should be debauched by it: and what slavery do people oftimes suffer, under them? Look upon soldiers, look upon tenants, look generally upon all servants in the world: what do not they undergo for a bit of bread, or for I know not what hope of fickle preferment, and oftimes miss of it? The reward of the servants of God is certain. The blind man near jericho. IT came to pass, Factumest autem cum appropinquaret Iricho Lu● 18 3● when he drew nigh to ●ericho, a certain blind man sat by the way, begging; and hearing the multitude passing by, he asked what that should 〈◊〉 And they told him, that jesus of Nazareth passed by: According to S. Gregory, they who believe not in our Saviour, are the blind menand with reason they are called so, S. Gregor in regard of the many errors to which they are subject, and see them not; and not enjoying the light of heaven▪ no wonder if they continually stumble, and fall most miserably, full of all iniquity, Rom. 129 as the Apostle specifies to the Romans They who believe are in the way of salvation; but if believing they do not pray they forget they are beggars; and no wonder then if they find not relief. Our Saviour passed by us (saith S. Augustine S. August ) when he was borne, when he preached, when he suffered, and died for us. The multitude of good works and miracles which he did; the manifold documents and examples which he gave us must make us hearken after him, both because he is our only redeemer, Thomas ● Kempis l. ● c. 25 n. 6. and the only way by which we must come to eternal life; and also because in himself he is all goodness. O that Christ crucified would come into our heart. How soon and how sufficiently should we be instructed? II. And he cried saying, jesus son of David, have merlyon me. And they who went before rebuked him, that he should hold his peace: But be cried much more, son of David, have mercy upon me. He was not yet so much enlightened, as to believe him to be the son of God, yet so far as he knew he honoured him; more than the proud Pharisees, who would not acknowledge in him any further worth then to be son of a carpenter. They who went before our Saviour, Mat. 13 5 and rebuked him, for calling upon him, signify our disordered desires, and tumultuous imperfections, and vices which will not follow, nor obey what our Saviour orders, but will themselves be masters, and overrule us. But we must cry our the more, and the louder for mercy and help. They have rounded me (saith the Psalmist) like so many bees to sting me, and have made a mice as the fire among thorns, that my cry should not be heard, but our Lord is my strength, and my salvation, to him I will have the more recourse. III. And jesus standing▪ commanded him to be brought unto him and when he was come near, he asked him, what wilt thou that I 〈◊〉 to thee? He said, Lord, that I may see, And jesus said unto him; do thou see: Thy faith hath made thee whole. And forthwith, he saw and followed him magnifying God. And a●● the people, as they saw it, gave praise to God. God is more compassionate than men; he heareth our prayers, and beareth with our infirmities when they will not; and in this we must imitate him, and disdain no man, be he never so poor or wretched. He asked the blind; what wilt thou that I do to thee? When every one might easily reflect what he would have; but our Saviour doth show by this, that though he knows our necessities and desires, he will have us manifest them ourselves, and repeat them over again and again to him; and multiply our petition, that we may show, that we know our own necessities; for he that ceaseth to pray, ceaseth to esteem himself needy whereupon our Saviour, by the parable of the judge, taught us that it behooveth always to pray, Lu●. 18. ● and not to be weary But S. Bernard upon this passage maketh another reflection, both upon the mercy of our Lord, S. Bernard vouchsafing to ask what his servant will have him to do to him; and upon the blindness of the man, who should have rather answered. Lord fa●re be that from me, say thou rather, what thou wilt have me do, for so it behooveth me; so it becometh thee. Zacheus receiveth our Saviour into his house. I. ●t ingressus perambulabat jericho. Luc. 99 ANd entering in, he walked through jericho, and behold a man called Zaccheus, Prince of the Public ans and rich, sought to see jesus, who he was, and he could not for the multitude, because he was little of stature: and running before he went up into a sycomore tree; because he was to pass by it. The same of our Saviour's works, and of the sublimity of his doctrine spread itself far and near; yet can we not arrive to understand the thousand part of what he was, and is; Io. 21▪ 25 we are too little of stature. S. John in the conclusion of his Gospel saith, There are many other thinghs also which jesus did, which if they were written in particular, neither the world itself, I think; were able to contain the books that should be written. No body can easily see jesus (saith S. Ambrose S. Ambro. ) remaining on earth. The sycomore tree (according to S. Gregory S▪ Gregor. and S. Bede ●. Bed● ) signifies the wisdom of saints, and the cross of Christ; which our world esteems folly; as to suffer patiently the loss of our goods, and not to look greedily after them; not to revenge an injury, but to be ready to bear such another wrong wh● it comes; by embracing this doctrine we come to discover the wisdom of God, as it passeth by in this life, and there is no other way: by embracing the cross we come to be above the ordinary strain of people, not encumbered with so many secular cares, not kept under by so many vices and imperfections▪ S. Augusti from these we must strive to run, that we may get ground, before they take hold of us. The proud multitude, the multitude which glorieth and rejoiceth, when it can revenge itself, doth hinder from seeing him, who from the Cross prayed. Father forgive them because they know not what they do. II. And when he came to the place, jesus looking up, saw him, and said to him, Zaccheus, come down quickly, because this day I must abide in thy house: S. August and making haste, he came down; and received him rejoicing. That we might see, we were looked upon; V. B●de that we might love, we were first beloved. And yet that is true also which S. Bede saith; jesus saw the man that saw him, and choose him, and loved the man that loved him. For both must go hand in hand, the grace of God preventing us: and our Correspondence, and cooperation with it. Therefore our Saviour saith, come done quickly, because instantly we must close with the grace offered, that we may receive favour unexpected: Zacheus esteemed it a great benefit to see our Saviour as he passed, suddenly coming down he deserved to receive him, not passing, b●t into his house. This day I must abide in thy house. A blessed day and worthily to be rejoiced in. Mane nobiscum Domine. etc. III. And when all saw it, they murmured saying, that he turned in to a man that was a sinner. But Zaccheus standing, said, to our Lord: Behold, the half of my goods, Lord, I give to the poor●, and if I have dafrauded any man of any thing, I restore fourfold; jesus said to him, this day salvation is come to this house, because he also is the Son of Abraham. For the son of man is come to seek●, Chrysol▪ and to save that which was lost. He condemns himself as unworthy of pardon, who accuseth God for turning in to sinner's. But Zaccheus remaining constant to his desire of seeing our Saviour, and not undervaluing him by reason of the mean aspect which outwardly he bore, S. Ambros deserved to prove by his own example that sin is not in riches, but in them who know not how to use 〈◊〉 riches; for as they be a hindrance to the wicked, so to the good they are a help to virtue; Zaccheus was rich, and one of the elect, but it was by giving to the poor, and restoring what was ill gotten, all rich men are covetous. Behold the efficacy of receiving Christ into thy house; how suddenly is he become a Son of Abraham, who was a Child of the devil? The Son of man, our Saviour, comes to seek us, and do we fly him? God forbid. Marry Magdalen anoints our Saviour in Bethania. I. jesus ant● sex dies Paschae venit Bethania●n Io● 12 IEsus six days before the Pass over came to Bethania where Lazarus was, that had been dead, whom ●esus had raised, and they made him a supper there: and Martha ministered, but Lazarus was one of them that sat at table with him Marry therefore took a pound of o●n●ment of right spikenard, precious▪ and anointed the feet of jesus, and wiped his fee●e with her hair, and breaking the alabaster box she poured it upon his head, Marc: 14. 3 and the house was filled with the odour of the ointment. Marry Magdalen never forgot the benefit, which she had received by her first conversion; the memory whereof was lately renewed and redoubled in the raising of her brother Lazarus from his grave; therefore as then with tears of repentance, she washed our Saviour's feet; here with precious ointment of thanksgiving she anoints both feet and head, acknowledging all from the beginning, to the ending to be his gift; and breaking the box she poureth ou● all upon him, thinking nothing too much, though it seem to be with loss or pain. The two feet of our Saviour. S. Bernard (Saith S. Bernard) be his mercy, and his judgement. These a soul doth first betake itself unto, with the oil of Compunction: Afterwards it riseth to the head with the ointment of devotion, compounded of the memory of his infinite benefits. I●. One therefore of his disciples, judas Iscariot, he that was to betray him, said, wherefore was this waste made ●●hy was not this ointment sold for three hundred pence, and given to the poor? And he said this, not because he cared for the poor, but because he was a thief, and having the purse, carried the things which were put therein. And now also (saith S, Bernard) when one is noted t● attend to his devotions, S. Bernard there want not those who account it waste and loss of time and talents; not that they envy sanctity, but would provide for Charity. And this among people of good life and upright intentions. Others there be, who out of malice laugh at those who give themselves to prayer, or to the service of God, and as our Saviour said to the skilful in the law among the Jews neither do well themselves nor suffer others to do well. Luc▪ 11. 52 But we must imitate the Magdalen in her constancy, and not regard what they say or do, who are no better than thiefs stealing souls from God; and keeping the purse, have thei● thoughts more in that, then in what doth more concern then. as to eternity. And what is three hundred pence, in comparison of the reward in heaven, or satisfaction in this life. III. But jesus said, let her alone; why do you molest her? she hath done a good work upon me. Poor you have always with you and when you will, you may do them good? Me you have not always. That which she had she hath done; she hath prevented to anoint my body for the Burial. Amen I say to you, where ever this Gospel shall be preached in the whole world, that also which she hath done shall be told for memory of her. A small work which the world would little have regarded, or condemned, our Saviour esteems so highly as to have it preached through the whole world, and for the honour done to him, doth honour his saints even here on earth. That which she had she hath done; God regards every one's ability and good will, the hart and not the outward work. Mar: 12 44 Among the rich casting many things into the treasury, the Poor widow cast in two mites, which makes a farthing, and was esteemed by our Saviour to have cast in more them all the rest, because others out of their abundance gave some thing, but she out of her poverty gave all she hand, her whole living. The Council of the jews against our Saviour. I. Collegrū● ergo Pontifices & Phar. Conc. Io: 11 47 THe chief Priests therefore, and the Pharisees gathered a Counsel, and said, what do we? For this man doth many signs: if 〈◊〉 let him alone so, all will believe in him: and the Romans will come, and 〈◊〉 away our place, and nation But one of them, named ayp has, said to them, you know nothing, neither do you consider that it is expedient for us, that one man die for the people, and the whole nation pe●●sh not. And this he said not of himself, but being high Priest, he Prophesied that jesus 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 upright but meets with censures; and from those oftimes who least of all should opppose. S. Augus●ti These men ask what 〈◊〉 we ● And do not say, as they ought, let us believe; but fearing to lose their temporals, thought not of the eternal, and so lost both of them. O madness! thou fearest to loose earth, and thou losest heaven: The signs which should have moved them to believe, as others did, through thei● pride and malice, they turned to their own destruction; But God made use of their malice to the destruction of Idolatry, S. Gregor and the redemption of all man kind After a strange manner (as S. Gregory discourseth) working so, that what is done without thee good pleasure of God, comes not to be contrary to his will; for turning evil deeds to good use, even those things which are repugnant to his Counsels, do serve his Counsels. I●. jesus therefore walked no more openly among the jews, but he went into the country beside the desert, and there he abode with his disciples. And six days before the Passeover he came to Bethania, where Lazarus also: because many of the l●wes for him went away, and believed in jesus. Our Saviour declined the malice of the jews 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 ●azarus, we may see how dangerous a thing it is to give way to passion; and how one sin draws on another insensibly; and then, when once the enemy hath hold of us, he blinds us so, as not to see, or feel, the wickedness of the most enormous acts, Beg grace of God, not to give occasion that our Saviour depart, or hide himself from thee; for who knows what will become of the in his absence? III. And the next day, when they departed from Betha●ia, he was hungry; Mar: 〈◊〉 ●● and seeing a far of a figtree having leaves, he came, if happily he might find any thing on it: and he found nothing but leaves. And he said, now no 〈◊〉 eat fruit of thee any more for ever. And in the evening passing by, they saw the figiree withered from the root●. So could he have done (saith S. Hierome) by his enemies, 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 learn, by this example to fear God Almighty's judgements, if we bear not fruit, but content ourselves with the outward show of virtue. We know not how long God will have patience with us, or how soon he will punish us. The punishment for ever, is a dreadful thing. Thou thunderest over me thy judgements, o Lord, Thom●●● K●mpis l. 3. c. 1● and with fear and trembling thou dost shake all my bones, and my soul is very much astonished. The fourteenth Application to the most Blessed Sacrament. I. HEre most of all, at the receiving of the most Blessed Sacrament, it is fitting we should ask ourselves this question, what do we? And certainly we know nothing. neither do we consider what is expedient for us, if we know not, that no diligence is to be esteemed too much towards our preparation to it, and for the entertainment of his after receiving. Many signs and tokens of his love towards us he hath showed, both living and dying, but in this he hath summed them all up, taking so much pleasure in dying for us, that he would in this manner be daily sacrificed; and so much content in giving, that he would daily give himself wholly to us, to gather us to himself. Let not this pass with out due reflection, but gather a counsel of thy thoughts to advise upon it; and do not let him alone so, as perhaps heretofore thou hast; for thy enemies will come and take away thy place. Be not like the withered figtree; But planted so near this fountain of water, bring forth thy fruits in due season. 〈…〉 II. Imitate the Magdalen; anoint his feet, that is, his humanity, with the ointment of thanksgiving, compounded of all the mysteries thereof, from his Mother's wembe to the Ascension, remenbred and repeated with joy and praise of so loving a Saviour: pour out thy whole hart vpon Consideration of his divinity; desire with S. Paul that this vessel may be dissolved, that thou may be wholly absorbed in his love. Break in the mean time by mortification, thy passions and inclinations, which hinder thee from pouring ou● all upon Christ, that thy whole ●oule, and the whole house of which thou art a member, may be filled with the odour of thy virtues. O how weak is the sent of them? How little heat is there in me, by which alone their fragrancy is dispersed. III. Imitate Zaccheus desirous to see our Saviour's and hearing that in the holy Sacrifice he is to pass by thee, run to see him; Thomas a Kempisl. 4 ●- 1 ●. 13 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 do you think people would apply themselves to that place, and to that Priest, that they might see these divine mysteries celebrated? Let not the commodity of often seeing him cool thy desire, and endeavour of coming to him; for though thou he hold him never so oft, and never so much, thou will 't not be able to discover, throughly what he is; come down quickly. from thy impertinent thoughts and receive thy Saviour With joy into thy house; he coming to seek thee, and to save thee, it were great shame and folly to be backward in receiving so great a benefit and so bountiful a benefactor; let not the multitude of the tepid hinder thee; hearken not after their checks, or rebukings, but cry out the more. jesus Son of David have mercy on me: jesus 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, Thomas a Kempis l. 4 c. 13. yet invited? Who will grant me that I may find thee alone, and open my whole heart unto thee, an enjoy thee as my soul desireth that no man now may contemn me, nor no creature move me. Gentiles desire to see our Saviour. I. Eran● quidam Gentiles▪ Io: 12 10 THere were certain Gentiles, of them that came up to adore in the festival day; these came to Philip, saying, we are desirous to see jesus, Philip telleth Andrew, and Andrew and Philip told jesus. jesus answering said, the hour is como that the Son of man shall be glorified. Amen. Amen I say to you, unless the grain of wheat falling into the ground, die, itself remaineth alone, but if it die, it bringeth much fruit. The fame of the doctrine and miracles of our Saviour bred a desire in the Gentiles to see him; our Saviour upon notice of this honour retireth his thoughts to his passion and death. The hour indeed is at hand in which I shall be glorified, by the conversion of the Gentiles to me, but it will not fully come till I die: I rejoice much that I shall be then glorified, but first I must endure the pangs of death: This is the way to my glory: and in very truth I say unto you, that be a body of never so fine a grain, yet if falling to the ground▪ and acknowledging from whence he was taken, he die not to all worldly content, he will not bring much fruit: for he that loveth his life, and maketh too much of it, shall lose it, and he that hateth his life in this world, S. August▪ and useth it accordingly, doth keep it to life everlasting. A great and strange saying; how a bodies love should turn to his ruin, his hatred to his exaltation. If thou love evilly, thou hatest: if thou hatest well, thou lovest. Happy are they who preserve themselves by hatred that they may not perish by love. II. If any man minister to me, let him follow me, and where I am, there also shall my minister be, if any man minister to me my Father will honour him▪ Now my soul is troubled, and what shall I say? Father, save me from this hour, but therefore came I into this hour; father glorify thy name. The hatred which our Saviour requireth, is not without comfort in this life, and reward in the next. The comfort in this life is that we have our Saviour going before us, we follow him, who cannot miss of the way; we follow him, who as he is far greater then we, so have we the far less reason to shrink from him, and the greater encouragement to follow him. The reward is, to be where he is, to be not only rewarded but honoured by God himself. Now our soul is troubled, with the thought of this death, but what shall we say● Shall we desire to be freed from it● No; it were neither for ourgood, nor for his glory. Therefore we c●̄e into this world. to be ordered as God should see best; Thomas a kempis l. ●. ●. 17 to this we wust conform, and we shall find it best for us also. Son suffer me to do with thee what I will; I know what is expedient for thee; thou thinkest as man, thou judgest in many things as humane affection persuades thee. Father, glorify thy name: for in this is my full content. III. A voice therefore came from heaven: Both I have glorified it and I will glorify it: The multitude that stood, and heard said it thundered; others said, an Angel spoke to him. jesus said, this voice came not for me, but for your sake. Now is the judgement of the world, now the Prince of this world shall be cast forth; And I, if I be exalted from the earth, will draw all things to myself; and this he said, signifying what death he should die. Conformable to our Saviour's humilit●e, the voice said not, I have glorified thee, and I will glorify thee; but I have glorified it, that is, my name, which is thy desire, and the desire of all that are perfect: what ever become of me, be thou glorified. The multitude, though hearing, understands not this language, but is rather terrified with it, as some people with thunder: but it is the language of Angles, Thomas a kempis l. ●● and of God himself. Son, say thus in every thing: If it be pleasing to thee, let this be done thus, o Lord. If it be an honour to thee▪ let it be done in thy name. This proceeding of God condemns the ludgment of the world and by it the Prince of this world, (who domineers over most part of it, by the sinful life of worldlings) is to be cast forth▪ By the death upon the Cross our Saviour draws men's har●● after him, even against the natural inclination which w● have to ease and pleasure; and yet so as they do willingly and joyfully follow him. S. August Do not think that thou art drawn against thy will: love also draweth the mind. Have our corporal senses their delights, and shall not the mind have its delights also? The spouse saith, draw me, ●e will run after thee in the odour of thy oynements. Our Saviour teacheth that he is not only man, but God. I. Respond●● 〈◊〉 Io. 12. ●● THe multitude answered him, we have heard out of the law that Christ abideth for ever, and how 〈◊〉 thou, the son of man must be exalted? Who is this Son of man? jesus said to them; yet a little while the light is among you; Walk while you have the light, that the darkness overtake you not. He that walketh in darkness knoweth not whether he goeth. While you have the light, believe in the light, that you may be Children of the light. These things jesus spoke, and nent away and hid himself from them. See how necessary it is, besides the law (which the multitude had heard. and many of them doubtless had read) to have a right interpreter of the law. It was very true that Christ was to abide for ever, and yet it was also true that he was to die, and not to stay here visibly for ever. In like manner there be many things in holy Scripture which seem to be contrary one to the other, and yet are not, being rightly understood; be not therefore easily moved, or troubled when they occur, but refer thyself to the Church, and to the teachers thereof. The light of the truth was among the Jews for a time; by their obstinate refusing to give full credit to our Saviour they fell into the darkness, in which we see them, and they know not (alas) whether they go: with them, that among them believed, the light did continue; and they became the Children of light. Believe also that the light may not forsake thee. Our Saviour went away▪ and hid himself▪ partly by reason of the obstinate Pharisees, who sought his destruction, before his time; partly to avoid the honour, which others were ready to give him upon the voice speaking to him from heavaven. II. Whereas he had done so many signs before them, they believed not in him, yet of the Princes also many believed in him, but for the Pharisees they did not confess, that they might not be cast out of the Synagag: for they loved the glory of men, more than the glory of God. Euthym●● O the miserable captivity of people desirous to please men! They contemn God, but stand in owe of men, and will do any thing to yet their favour. Besides signs, and miracles, there must be a pious inclination to believe, otherwise upon an obstinate hart they seldom work: good life also helps oftimes, for they who are unwilling to leave their sins, ate loath to hear any thing that may move then to it. III. But jesus cried and said, he that believeth in me, doth not believe in me▪ but in him that sent me; and he that seeth me, seeth him that sent me: I am the light come into this world▪ that every one that believeth in me may not remain in darkness. And if any man hear my words, and keep them not▪ I do not judge him, for I came not to judge the world, but to save the world. S. Ambro. The world. That I have spoken that shall judge him in the last day. This high point of doctrine was to be proclaimed with a loud voice. What is that which he saith? He believeth not in me? But that he believeth not in that, which with his corporal eyes he seeth: he believeth not, that I am only man. And to the same effect he saith that which followeth. He that feet me seeth him that sent me, to wit, with the eyes of faith he seeth more than with his corporal eyes he can discover, he seeth God in me▪ which happiness we have daily in the most B. Sacrament: for under the forms of bread and wine we see our Saviour, his body, soul, and divinity, we see God. And here in we may rightly observe, the excellency of faith, by which we see God, so much as the condition of this life will give leave: and that the only way not to remain in darkness is to believe; for though in the acts of faith there be ever some obscurity, there is more light, as we may see by comparing the belief of Christians, with the most knowing knowledge of those, who are not Christians, or are fallen from the universal belief of Christians: for in many things, these will be found to swarve even from common sense: In which notwithstanding they will not be excusable, Rupertus. because the word which they have heard, and which they cannot but know to be true, if they lay aside their perverseness and obstinacy, will judge them, and convince them. Where will this judge sit? with in us. In every one's conscience; he will terribly thunder out a just sentence. The parable of the Vineyard hired ou● and of the two sons. I. Homo 〈◊〉 Pater familias. Matth. 21. 34 THere was a man a householder, that planted a vineyard, and made a hedge round about it, and digged in it a press, and built a tower, and let it out to husbandmen, and went forth into a strange country; and when the time of fruit drew near, he sent his servants to receive the fruits; And the husbandmen apprehended his servants, one they beat; another they killed; another they stoned: Again he sent other servants, more than the former; and they did to them likewise. As last he sent his son, saying, they will reverence my son; But they seeing the son, said: This is the heir, come let us kill him, and we shall have the inheritance: and apprehending him, they cast him forth of the vineyard, and killed him: When therefore the Lord of the vineyard shall come. What will he do to those husband men? they say, the naughty men he will bring to naught▪ and his vineyard he will let out to other husband men, that shall render him fruits in their seasons. It is evident that God is this great Householder, Who hath planted our souls here on earth to the end to yield him the choyest fruit; he hath hedged us round with his divine protection, that we be not tempted above our strength; he hath digged a press, that is, hath furnished us with helps sufficient for bringing ou● fruit to perfection; and built a tower, for watch and ward, if we will make use of it. This vineyard is let out to us for an uncertain term of years. God is every where: and always present, but to those, who do not consider right, he seems to be in a strange country far of: He sends his servants, at seasons to admonish us of our duty: How do we entertain them and their admonitions? He sends more and more and never ceaseth to put us in mind. He sent his only son our Saviour; how do we reverence him? We think by cvill means to enjoy this world, to establish an inheritance, to make to ourselves a kind of heaven on earth, and it will not be: such will be brought to naught before they think of it. Think betime of rendering fruit in due season, lest thou be taken tardy. II. Have you never read in the scripture, The stone which the buyld●rs rejected, the same is made the head of the corner? By our Lord was this done, and it is miraculous in our eyes. Therefore I say to you, that the Kingdom of God shall be taken from you, and shall be given to a nation. yielding fruits thereof and he that falleth upon this stone, shall be broken, and on whom it falleth, it shall all to bruise him. In the end of the last period he asked the standers-by, what they thought should be done to the wicked husbandmen, to show that we need no other judge then our own conscience; they answered, as wicked men use to do, condemning themselves in another, when they reflect upon his cvill deserts; for however vice doth blind them in their own case, yet in another they condemn that which themselves are doing. Here he tells them directly that this parable concerned them; and that the true faith and means to salvation would be taken from them, and from their observances, and preached to all nations: That he was the corner stone, which was miraculously reserved for the perfection of the building; They who fall upon him by contempt, as they did, will but ruin themselves, S. August. Thomas a Kempl● l. 1 ●. 22. n▪ 5● and at the later day, he will fall heavy upon them, and crush them to pieces ● herfore wilt thou put of this purpose till to morrow? Rise, and instantly begin. III. What is your opinion? A man had two sons, and coming to the first, he said, son go, work to day in my vineyard; and he answering said, I will not, But afterwards moved with repentance he went: and coming to the other, he said likewise; and he answering said, I go, Lord, and went not which of the two did the Father's will? They say the first. jesus saith to them. Amen I say to you, that Publicans, and whores go before you in the Kingdom of God: for John came to you in the way of justice; and you did not believe him; but they did believe him, And you seeing it, have not had repentance afterwards to believe him. Again he refers us to our own consicence, and judgement, and teacheth us not to despair though we have been refractory, for he doth mercifully attend our r●pentauce, and receiveth us, when we begin to think ourselves. How oft do we say, I go, and go not? O how great is the frailty of man, always prone to vice● To day thou confessests thy sins, and to morrow thou dost again commit them. Our Saviour gives us here a good Item, to beware that we be not out stripped by the greatest sinner's, and even by their example to rouse up ourselves, we cannot but approve of the way, which is laid before us, by God's servants, as they did of S. John Baptist; neither his doctrine, nor their example did work upon him; beware of such hardness and insensibility. The parable of the King that made a marriage for his Son. I. THe Kingdom os heaven is likened to a King that made a marriage for his son. Simile factum est reguum caelorum hominiregi Matth: ●2 And he sent his servants to call them, that Were invited to the marriage, and they would not come: Again he sent other servants, saying; tell them, behold I have prepared my dinner, my beefs and fatlings are killed, and all things are ready, come to the marriage: But they neglected, and went their ways, one to his farm, another to his merchandise; and the rest laid hands upon his servants, and spitefully treating them, mudered them. And when the King heard of it, he was wroth, and sending his hosts, destroyed those murderers, and burned their city. This happened literally to the jews, who being invited, to this spiritual wedding with our Saviour, refused, and were destroyed: but mystically it concerns us all. For eery living soul is invited to a marriage with our Saviour, by consent to his commandments. Who would not desire this marriage (saith S. John chrysostom) invited by a king, S. John Chrysost▪ and to a marriage with his entirely beloved son? It is styled a marriage, that we might understand both the love which God doth bear us, and the galantnes of it, where there is nothing that can contristate, but every thing full of spiritual joy. All things are ready. Great therefore must their fault needs be, who neglect so great a benefit, so loving an invitation, so plentiful a feast, so great a person, so advantageous a match; and turn to that wherein there is nothing but labour and toil, and hourly hazard of eternal perdition▪ I have seen all things which are done under the sun, Eccl: 1. 14 and behold all vanity and affliction of mind. The wicked are hardly corrected, and of fools the number is infinite. II. Then he saith to his servants; The marriage indeed is ready but they that were invited were not worthy; Go ye therefore into the high ways, and whosoever you shall find call to the marriage. And his servants going forth into the ways, gathered together all thy found, bad and good and The marriage was filled with guests. Literally the Jew's refusing, the Gentiles were called in to be the Church of Christ; dispersed through the whole world, and in several ways of living, but gathered together in unity of Faith: good and bad do believe, and make up a number here, but in the sequel the bad are rejected; though also for the time the bad become good, for being baptised they are cleansed of their former wickedness: Euthimius in which sense, by the bad those are understood who were very intemperate, and wedded to evil customs, by the good such as were less vicious. For S. Paul speaking of himself, and all others, saith, we were also ourselves found sinner's: Gal: 2. ●●7 and no man can brag of his deserving to be called, but it behoveth us to think of the way in which we were, and were like to be; and of the mercy of God in calling us, by his servants, or by his inspirations, or by watever other accident, and to be thankful to him. III. And the King went-in to see the guests, and he saw there a man 〈◊〉 attired in a wedding garment; and he said to him, friend, how camest thou in hither, not having a wedding garment? And he was dumb; Then the King said to the waiters, bind his hands and feet, and cast him into the utter darkness, there shall be weeping and gnashing of teeth. S. Hierom For many be called, but few elect, If any man at the time of judgement (saith S. Hierome) be found under the name of a Christian, not to have the garment of the heavenly man, but the cast clothing of the old man, he will be instantly apprehended; neither in that day will there be place for penance, nor power for to deny the fault. So that faith alone is not sufficient; we must retain the garment of charity, and the love of God, in which we were wedded; and not think that in the multitude we can escape the eye of God; one is here mentioned, because not one can be hidden. He is styled notwithstanding, friend, to signify that he is not punished out of hatred, but justice so requiring: His ●ands and fe●te are said to be tied, because no man will have power to avoid the punishment. And though exemplified in one, it will happen to many, because many are called, but far the less number do make good use of their calling; as appears by a world of infidels and heretics, which either have not accepted of the faith of Christ, or have wilfully lost it. Tribute to be paid to Cesar, and of the Resurrection. I. THen the Pharisees departing consulted among themselves to entrap him in his speech; Tunc abeuntes Pharisaei. Matth. 22 15 and they send to him their disciples with the H●rodians, saying, Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou for any man; for thou dost not respect the person of men. Tell us therefore what is thy opinion, is it lawful to give Tribute to Cesar, or no; These people were malicious hypocrites, and not only in their speech, bu● in their outward carriage feigned themselves just (as S. Luke records) and sought to cloak their malice by the Herodians, who were of another sect, S. Hierom taking Herode for their Messias, Lu●. 20. 20 and so to decline the envy of taking our Saviour out of the way, by getting him apprehended by the Gentiles, for denying the duties to the Emperor: but by them we may see both the strain of dissemblers, and how people ought in reason, and honesty behave themselves in this world; for what themselves did not practise, they commended in our Saviour, that he had truth in his sayings, uprightness in his proceedings, respect to God above all men, fortitude not to care what the wicked world thought or said of him, not respecting either power or wealth, or greatness of men so much as to vary from the truth, Thomas a Kempis l. 3 c. 45 n. 1. or from the way of God in any thing. How oft have I not found faithfulness where I thought to have had it? II. But jesus knowing their naughtiness. said, what do you tempt me, Hypocrites? Show me the tribute coin; and they offered him a penny, and jesus saith to them, whose is this image and superscription? They say Caesar's. Then he said to them▪ Render therefore the things that are Caesar's, to Cesar, and the things that are God, co God: and hearing it they marvelled, and leaving him went their way. Their dissembling speech and behaviour could not hide their malice from his all seeing eye; and he by his answer turned all to his own more glory and repute. S▪ John Chrysost: Coin, is the tribute due to Cesar; man himself is the tribute due to God: In the Coin, you may see the picture of Cesar, in man, the image of God. As he that falsifyeth the Coin of Cesar is most grievously punished, so the corrupters of the image of God are eternally tormented. This must be our study and profession in this life, to maintain the beauty and due proportion of this image which we bear, that our understandings, and our wills be not blurred with things unbeseeming: God claims it as his due, He hath put his own stamp upon us, which can never be razed quite out; so long as we have a soul it will be found to be the image of God, however it be used. III. That day the Saducees came to him, who say there is no resurrection, and asked whose wife shall she be that had seven husbands? jesus said to them; you err, not knowning the scriptures, nor the power of God; for in the resurrection, neither shall they marry, nor be married, but are as the Angles of ●od in heaven, And concerning the resurrection, have you not heard that of God, saying; I am the God of Abraham, and of Isaac, and of jacob. He is not God of the dead, but of the living, These men had the Scriptures, but had not the right understanding of them, because in the reading of them, they did not take with them the right rule of understanding them, which is tradition, and humble submission to approved authority. they also do err, not knowing the Scriptures, nor the power of God, who condemn in this life those who do not marry, or do vow virginity, which state notwithstanding being approved by our Saviour himself hath by all ancient Fathers, and continual practice of the Church been esteemed an Angelical life upon earth. In like manner is prayer to saints a holy practice; for they are not to be esteemed as dead; but living, and knowing much more by the power of God then by nature they could; and more powerful to do good then ever they were in this life, however strange things God was pleased to work by them even here on earth. The great Commandment. I. THe Pharisees hearing that he had put the Saducees to silence, Pharisaei audien●es quod imposuisset silentium. Matth. 22 34 came together; and one of them, a doctor of the law, asked him tempting him: Master, which is the great commandment in the law? jesus said to him; Thou shalt love the Lord, thy God, from thy whole hart and with thy whole soul, and with thy whole mind: This is the greatest and first commandment. It is the first and greatest commandment; because first in order of promulgation; first in dignity, by reason of the person whom we are commanded to love; first also in perfection, because love is the chief of our passions, and placed upon so noble an object doth greatly ennoble a soul; it is the greatest, because it comprehends all other virtues, and draweth them after it; and upon it dependeth our whole good and salvation; and in regard of the greatness of God, and his infinite deserving to be loved, it requireth that no part of us be vacant from being employed in his love, our whole hart, and affection; our whole soul, and invention; our whole mind, and application must be to his love. I●. And the second is like to this; Thou shalt love thy neighbour as thyself: On these two commandments dependeth the whole law and Prophets. Our Saviour answered the doctor more than he demanded; and put him in mind, that he was not to ask such questions by way of tempting, but do what the law prescribeth, that is, do by others as we would be done by: Love thy neighbour as thyself. This commandment is like the former, because we must love our neighbour also, in his degree, with our whole hart, and soul, and mind, and not suffer hatred to possess the least part of us: It is like the first, because as we love God for himself, so must we love our neighbour, not for our own sakes but for his, and for God. It is like the first, because upon this as upon the other depends our salvation; and that of S. 1 Io. 4 20 John is very true. He that loveth not his brother, whom he seeth; God, whom he seeth not how can he love? III. Then jesus spoke to the multitude, and to his disciples saying, upon the Chair of Moses have sitten the Scribes and Pharisees, all things therefore whatever they shall say unto you, observe ye, and do ye, but according to their works do ye not; for they say and do not. To show us how truly, and how sincerely we are to practise the love of our neighbour, by this document he giveth us to understand, that however he misliked the proceeding of the Pharisees, and often reprehended them sharply, yet he had care of their honourand authority; and held with them so far as was reason. He teacheth us also not to carp at superiors, being men as others and subject to be misled; for in what their authority leads them in order to the instruction of others, God hath so much providence over every body, that he doth particularly assist them; besides that every one is more apt to say then to do well. S. August. The Pharisees (sayeth S. Augustin) did that in their life which was their own, but an others (that is moyseses) chair, did not suffer them to teach what was their own: They benefited many by teaching that which they did not; but they would have benefited far more, Thomas a Kempis l. 3 c. 13. if they had done what they taught, Son he that indeavoureth to withdraw himself from obedience, withdraweth himself from grace. The fifteenth Application to the most Blessed Sacrament. I. GEntils desired to see our Saviour: S. Philip and S. Andrew were their mediators, and brought them to his sight: if we follow the conduct of the Apostle, and Apostolical men, teaching what they have received from hand to hand, we shall be able to see our Saviour really present in the most Blessed Sacrament, and how that grain of wheat comes to die from what it was, and to be transsubstantiated into the body of Christ by the powerful word of our Saviour, This is my body. This word a multitude of misbelievers will have to signify otherwise then it is taken by holy Church; but as our Saviour concerning the voice which came from heaven, declared that it was neither thunder, nor an Angel that spoke, but a voice for our sake; so this word, by which the Sacrament is perfected, he commands should, for our sake be spoken in his Church, and that done by it which he then did at his last supper in perpetual remembrance, or commemoration of him, and of his death for our sake; so that as he then did really give his Apostles what he said, This is my Body; so their descendants, who are commanded to do the same thing which he did, do really consecrate and give the same body by virtue of the same words of our Saviour. By this the name and power, and love of our Saviour is glorified to the end of the world: For what a poor thing had it been, to have left only bread and wine for a memory of him, and of his unspeakable love in dying for our sakes? But leaving himself under these shapes, and leaving himself so as by the consecration of them a part, one from the other, the separation of his body and blood at his death is plainly signified, is truly a very admirable thing, worthy of his former greatnesses, and able to draw the hearts of all after him, by consideration of his love: II. We need no other light to see this truth, than the clear word of our Saviour; yet we have also the consent of all ages, the practice of all Christians, the authority of all the devoutest and learnedest, men in the whole world, who are acknowledged by all to have been lights of the world; we have infinite miracles, which to discredit were to belie the eyes of a world of people; Let us walk in this light, and the darkness in which some are by sticking over much to their own fancy, and natural discourses, will not overtake us: we must walk, from humane apprehensions, to the power of God, to the love of our Saviour, to the eternal wisdom, to the infallible verity of his word; walking thus, we shall not walk upon uncertainties, not knowing whiter we go, but as obedient and dutiful Children of God, we shall admire his works, and submit our thoughts unto him, and gratefully receive the benefit bestowed upon us. Thomas a Kempis l. 4 c. 18. Thou must beware of curious and unprofitable searching into this most profound Sacrament, if thou wilt not be drowned in the depth of doubtfulness III. But besides humble belief, and profound adoration of this blessed mystery, we must have the wedding garment of Charity, being invited, and admitted to so great a feast, in which all things are ready to our hand; and to so incomparable a marriage, as is the conjunction of our Saviour to our soul and body. Who would not desire this marriage? who would not endeavour to make himself worthy? Cast of the thoughts for the present, of farm, and merchandise, and what ever other thing; and delay not thy coming with frivolous excuses: the bad and the good were admitted, the perfect and imperfect, neither had that one man been rejected, if he had conserved the purity with which he was admitted: or if he crept in without that purity, he was the more justly punished, as daring to approach to so great a mystery without that, which himself could not but know to be necessary. When I weigh thy dignity, o Lord, Thomas a Kempis l. 4. and my vileness, I do greatly tremble, and am confounded within myself: for if▪ I do not approach, I fly life▪ if I thrust myself it unworthily, I do offend. Signs of the coming of our Saviour. I. PART. I. IEsus being gone out of the temple went, and his disciples came to show him the buildings of the temple; Et egressus de templo●ibat. Matth. 24 And he said to them; do you see all these things? Amen, say to you, there shall not be left here a stone upon a stone that shall not be destroyed. The ruin of Jerusalem, was a figure of the ruin of the world; that city was glorious in building, and specially the Temple, yet for the abuses committed, it came to utter destruction, The buildings, which men had built stood for a time; S. ●hon Chrysost. Holiness, which God had ordained was neglected. Do you see all these things of this world? They all pass away; if nothing else concur to their destruction, time itself alone will ruin them; if you will build for eternity, you must build in your souls a building of virtues; these be stones which may be always conserved: Humility, and patience, and resignation, and contempt of worldly pelse in the foundation; fortitude, and courage, and resolution, and magnanimity in the walls; Constancy, and perseverance, and prayer, and contemplation in the roof; Charity, and beneficence, the love of God, and of our neighbour, through the whole building from the bottom to the top; Colos: 3. 14 for this is the bond of perfection, Co●. 13. 2. and without it we are nothing as the Apostle professeth of himself: These be stones, that is, hard to sense, and worldly humours, but once polished, by the example of our Saviour, they become smooth, and so beautiful in their postures, that it is a pleasure to others to behold them and a constant content to them that have them. II. And when he was sitting upon mount Olivet the disciples came to him secretly, saying, Tell us when these things shall be, and what shall be the sign of thy coming, and of the consummation of the world? jesus answering said, beware that no man seduce you; for many shall come in my name, saying, I am Christ, and they shall seduce many: you shall hear wars and bruits of wars; see that you be not troubled: for these things must be done, but the end is not yet. Nation shall rise against nation, and Kingdom against Kingdom, and there shall be pestilences, and famines, and earthquakes in places; And these things are the beginning of sorrows. Our Saviour having spoken of the ruin of the Temple, his disciples imagined that the world would be quickly at an end, and would fain have known some further sign. He to undeceive them, first exhorts them to constancy in their faith; and that whatever do happen they stick to him, as their only true Master: They will have many assalts in that kind, many inward doubts, many outward temptations, many that will say, why not thus and thus? Contrary to what is really true, and solid; but beware, and follow not the many seduced, but keep yourselves to this one Christ, one Lord, and Master, by whom are all things. Then he foretells them of the several accidents and miseries which will happen in the world by war, and famine, by pestilence, and the like; to the end they should not be troubled, When such things happen but conceive of them, as disposed by the providence of God for trial of the just, or permitted to the malice of men, as the beginning of their furrows, who are cause of unjust quarrels, and unjust dealing. It is good for us that some time we have some greevances and contratieties; Thomas a Kempis l. 1. c. 12▪ because oftimes they recall a man home to his hart. III. Then shall they deliver you into tribulation, and shall kill you, and you shall be odious to all nations for my name's sake: and then many shall be scandalised, and they shall deliver up one another, and they shall hate one another: and many false Prophets shall rise, and shall seduce many, and because iniquity shall abound, the Charity of many shall wax cold: but he that shall persever to the end shall be saved. Besides all other accidents, which are matter of patience, he foretells them that they shall be persecuted directly for their faith, and doctrine, and virtuous life, and followed even to death, because they are his: which is matter of great comfort and rejoicing: 1. Pet. 2. 20 For as S. Peter tells us, if doing well, you b●●re patiently, this is thank before God, so we must be far from wondering, or sorrowing, if we chance to be ha●ed doing well, or betrayed by whom we least mistrust; much farther from suffering our charity to wax cold upon it, but rather bend our bow the more against iniquity, which is the only cause of all this disorder If people did live well and orderly, they would be the nearer their eternal crowns, but living loosely, a●d not following the precepts of good life which they know, they wax colder and colder in God's service, and so by pieces do fall away from him. Thomas a Kempis l. 3. ●. 20. n. 4 How can this life be loved having so many bitternesses, and being subject to so many calamities and miseries? Yet the reward of patient perseverance is so great, that it sweetens all these miseries, and breeds comfort in the most uncomfortable accidents. Signs of the coming of our Saviour. II. PART. I. WHen you shall see the abomination of desolation (which was spoken of by Daniel the Prophet) standing in the holy place, Cum videritis abominationem desolationis. Mat. 24. 15. he that readeth let him understand, than they that are in jewrie, let them fly to the mountains, and he that is on the house top, let him not come down to take any thing out of his house, and he that is in the field, let him not go back to take his coat; and woe to them that are with child, and give suck in those days. This was literally spoken of the Jews, and as a sign of the destruction of Jerusalem, when for punishment of their not receiving the holy of holyes, to wit, our Saviour, the holy places of the temple where polluted with things which they did abominate; and were signs foretold them by Daniel the Prophet of further desolation, from which our Saviour advised them to make haste to fly, for so they would escape much misery, which those who remained in Jerusalem would be put unto Mystically; Abomination of desolation signifies all kind of wickedness, which when we behold practised in the world, without respect to holiness, either of place, or person, it is high time for them, who are the true servants of God to fly to those mountains, of which the Psalmist speaks: I have lifted up my eyes to the mountains, from whence help will come unto me: Ps. 110 my help is from God, who made heaven and earth. Ps. 75. 5 To those eternal mountains; from which God doth wonderfully enlighten our hearts, and not stoop down to worldly comforts which will deceive us. S. Hierom In which times of wickedness and temptation, it is dangerous to be with child, that is still to be purposing, and not to bring forth our purposes to effect, to be fearful to profess that openly, which we firmly believe, to be always giving suck, Hebr. 5. 12 and not feeding out souls with solid virtues. II. Pray that your flight be not in winter, or on the sabbath for there shall be then great tribulation, such as hath not been from the beginning of the world, till now, neither shall be; and unless those days had been shortened, no flesh should be saved; but for the elest the days shall be shortened. In winter it is hard to travel, upon the Saboth the Jews were forbid to travel. By these similitudes he adviseth us to pray, that strong temptation do not then come upon us when we are cold in devotion, S. Gregor. or remiss in our conversation; and that death do not rush in upon us when, not being prepared for it, we would fain fly, Thomas a Kemp●s 1. c. 1 22. n. 5● when we can hardly walk: Wherefore wilt thou put of thy purpose till to morrow? Rise and instantly begin. The tribulation of that day will be most grievous, when we shall have before us another life, behind us our wicked or tepid conversation, within us pangs of death, without us a world too much beloved to leave willingly. Blessed is he that hath the hour of his death always before his eyes; and doth daily dispose himself to die. Other tribulations also and vexations in the world are many, and grievous, and would be more intolerable, were it not that God hath care of his elect▪ and doth also hear their prayers towards the mitigation of them III. For towards our comfort in the most violent persecutions even of Antichrist himself (of whom much of this is to be understood) and in what ever afflictions, he tells us, Luc. 12. 18. that a hair of our head shall not perish. And doubtless as to those, who are convented before the Magistrates he promiseth to give mouth and wisdom, which all their adversaries shall not be able to resist, and gayne-say, so to every body he will give proportionable graces, 1 Cor: 10. 13 and not suffer us to be tempted above that which we are able. Specially if we have recourse to him by humble prayer, and resignation to his blessed will. Thomas Kempis l. c. 1 12. n. 2 When a man of good will is afflicted, than he understands that God is more necessary for him, without whom he perceives he can do no good. Signs of our Saviour's coming. III. PART. I. 〈…〉 IMmediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved; and upon earth distress of nations, for the confusion, of the sound of sea and waves, men withering for fear and expectation of what shall come upon the world. Our Saviour desirous to find us prepared for his coming foretells us what will become of the world, that he may restrain us from loving it. The sun will be darkened. etc. For the day of judgement being at hand, and men to appear in another world, the whole fabric of this world will be dissolved by pieces; the light of the sun and moon being no more needful after the end of all flesh on earth, nor the influences of the stars; the bounds of the sea will also be broken up, and it will come roaring over the land as its proper place; in which occasion people living at that time will be in huge distress, not knowing whether to run to save themselves; 1 Thess: 5 and the more because it will come suddenly upon them, as a thief in the night, for when they shall say, peace and security, then shall sudden destruction come upon them: as upon the incredulous in the days of No in the general deluge; 1. Pe: ●3. 20 all which may be applied to the last day of every particular man, for that upon the careless comes also very sudden and very terrible, when neither sun, nor moon, nor star, nor any worldly thing will be any comfort to them, but rather a discomfort, to think how they used the benefit of them: and a whole sea of anguish will overwhelm them, and thought after thought, as wave after wave oppress them. Watch therefore, because you know not what hour the Lord will come. II. Then shall appear the sign of the son of man in heaven and then shall all tribes of the earth bewail, and they shall see the son of man coming in the clouds of heaven, with much power and majesty: And he shall send his angels with a trumpet and a great voice, and they shall gather together his elect, from the four winds, from the furthest part of heaven to the end thereof. Euthymiu The sign of the son of man is the Cross, which then will shine clearer than the sun; and as before Princes and Emperors 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 Majesty as he is above them. Then the despisers of the Cross will weep and wail unprofitably, and be greatly stonied with the sound of the trumpet, summoning them to their last reckoning. The elect notwithstanding will hear it, and behold the Cross with some comfort, as having reverenced it as the standard of their King, and followed him in his war against the world, the flesh, and the devil so our Saviour saith to his followers; Luc: 21. 28. But when these things begin to come to pass, look up and lift up 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 hour no body knows neither the Angels of heaven, but the Father alone. But this know ye; if the goodman of the house did know what hour the thee●e would come, he would surely watch, and not suffer his house to be broken up: therefore be you also ready, because at what hour you know not, the son of man will come. Our soul imports us more than all worldly substance, be it never so great and rich; more watchful therefore we ought to be that it pe●ish not▪ and so much the more because we are uncertain of the time when it will be demanded of us, Thomas 2 Kempis l. ●. ●. 23. n. 2 O dulness and hardness of man's 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 Kingdom of heaven be like to ten virgins, who taking their lamps, Tunc simile eri● regnum Cxlorum decem Virginibus. Matth. 25: went f●rth to meet the bridegroom, and the bride; and five of them were foolish and five wise: The five foolish having taken their lamps, did not take oil with them: but the wise did take oil with them in their vessels with their lamps. This parable tends in effect to warn us to be watchful and provident, and not to mind only things present, not forethinking what will come after: The wise besides the oil which was in their lamps, took provision with them in another vessel▪ considering the uncertantie which might be fall them; the foolish were short in this, thinking that what they had might be sufficient. Besides the lamp of this body of ours fed with things present, we have a soul to last for ever, we must have other provision to feed it. Our journey is to meet the Bridegroom, and the Bride (our Saviour, and his glorified company) it imports us to beware that this journey in the world which is intended for our eternal joy, prove not to our discomfort by our negligence, and carelessness. The things of this world will not avail us, unless we add to them the oil of a good intention, and of charity, with these they may bring us to eternity of joy, without them they will fall full short. II. The bridegroom tarrying long, they slumbered all and slept; and at midnight there was a clamour made, Behold, the bridegroom cometh, go ye forth to meet him. Then arose all those Virgins, and they trimmed their lamps; and the foolish said to the wise give us of your oil, because our lamps are going out. The wise answered; lest peradventure there suffice not for us and you, go rather to them that sell, and buy for yourselves. All do sleep; All must die: The clamour after death, awakes us to life again, but not to time and means to mend what was wanting while we lived. Then we discover our errors, when it is too late; and we are denied assistance, because we neglected it when time was: Then virtue pleaseth us, and we would fain have it, finding the want; but every one must answer for himself, and be judged according to his own works; then he cannot borrow of others any thing, not if he would give a thousand worlds for it. Prayer doth nothing avail then, nor confession, nor solicitude; Apo● 1●. 13 all must be done in this life. Blessed are the dead who die in our Lord; from hence forth now (saith the spirit) that they rest from their labours; for their works follow them. III. And while they went to buy, the bridegroom was come and they that were ready entered with him to the marriage, and the gate was shut. Last of all came the other Virgins, saying, Lord, Lord, open to us; but he answering said; Amen, I say to you, I know you not, watch ye therefore because you know not the day nor the hour. S. Gregor O that we could relish in our hearts the admirableness of that word. The Bridegroom is come; or the sweetness of that other; They entered with him to the marriage. Or the bitterness of the last, the door is shut, I know you not. But there he that asketh, can deserve nothing as God's hands, who here would not hear what he commanded. And they send forth their prayers, and are not acknowledged, because than our Lord doth forsake those as unknown, whom here by their good deserts, he could not know to be his. Whatever thy hand can do, do it instantly (saith the Wiseman) for neither work, Ecc▪ 9 16 nor counsel, nor wisdom, nor knowledge is in the grave whether thou hastenest. The Parable of the Talents distributed. I. A Man going into a strange country, called his servants and delivered them his goods; Homo petegre proficiscens vocavit servos suos. &c, Matth. 25. 14 To one he gave five talents, to another two, and to another one, to every one according to his proper faculty: and immediately he took his journey: And he that had received the five talents went his way, and traded with the same, and gained other five, likewise also he that had received two gained other two. But he that had received the one going away, digged it into the earth, and hid his Lord's money. This parable signifies whatsoever gifts of God, for there is no man that is not partaker of his liberality. God therefore resembles himself to a man in a strange country, because his ●hrone is in heaven, far 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 realm: from God we have all that which we have, and several talents as several abilities: with these we must trade in this life, employing 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, Luc▪ 17. 12 he expresseth, saying trade till I come, and he gives us the term of this life to do it: immediately he takes his journey, which signifies that he leaves us to our free will and industry, not pressing us above our power, nor compelling us as slaves; assisting notwithstanding invisibly with his graces, signified by every one's proper faculty or ability; but yet so, that something depends upon our diligence and application: which as it was wanting in the last, so the other two increased their, and their master's stock by it. II. After much time the Lord of those servants came and took account of them. He that received the five talents offered other five, saying Lord, five talents thou didst deliver me, behold I have gained other five besides. His Lord said unto him, well fare thee good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things; enter into the joy of thy Lord: there came also he that had received the two talents, and said 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 uncertain; but how ever short, if it be well employed, he accounts it much; if it be not well employed, though not much in itself (for what is an hundred years to Eternity?) Yet it is too much for them that do so trifle it away, or misspend it. And in fine we shall be called to account, and there is no avoiding it. Happy are they who have their account ready for that day which is so uncertain; and can show how they increased their talents, raising the natural actions of this life by virtuous application, to a value double to that which they received by nature, and indeed in comparably 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 us, to conceive, by the joy 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 cities, to have the command, and profit of them. S. August. Enter into the joy of thy Lord. What kind of entrance is this, from which a body shall never go out? A great room, and a sweere retirement O retirement without tediousness, without bitterness of sorrow and temptation, without interpellation, and disturbance of importune thoughts. III. He also that had received the one talon, came and said, Lord I know that thou art a hard man, thou reapest where tho●● didst not sow, and gatherest where thou strewest not: and being afraid, I went and hid thy talon in the earth; behold, lo her● thou hast that which is thine; and his Lord answering said unto him: Naughty and slothful servant, thou didst know that I reap where I sow not, and gather where I strewed not, thou oughtest, therefore to have committed my money to the bankers, and coming I might have received my own with usury. Take ye away therefore the talon from him and give it him that hath ten talents, for to every one that hath shall be given, and he shall abound, but from him that hath not, that also which he seemeth to have shall be taken from him, and the unprofitable servant, cast ye out into utter darkness, there shall be weeping, and gnashing of teeth People that are worldly given, either of ignorance, or out of too much affection to their worldly ways, do take God to be a hard master, and do think that he requireth more at their hands, than he gives ability to perform; but in truth he reapeth no where, where he hath not sown, and good reason that he should have the profit of it. that is, our service; They who attend not to it, hide hi● talon in the earth of worldly actions and cares, and never look higher; no wonder therefore that they are accounted naught and slothful, and be punished for their neglect. They are afraid of the account which they are to give yet ou● of sloth, or malice they do not apply themselves to that which they know were best. Thomas a Kemp●s 1. ●●. 24. ●. ●. O miserable and foolish lynner, what wilt thou answer to God? The last judgement. I. Cum autem venerit fili us hominis Mat. 25. 31 WHen the son of man shall come in his majesty, and all the Angels with him, then shall be sit upon the seat of his Majesty, and all Nations shall be gathered together before him, and he shall separate them one from the other as a shepherd separates the sheep from the goats, and shall set the sheep at his right hand; but the goats at the left: Five things are here to be pondered, and lively represented to our thoughts, the Majesty of the judge: 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 whereof every one will presently understand; and finally the innocency of the sheep on the one side, and the stench of the goats on the other: What different looks, what different thoughts will then be? The Majesty will be dreadful to all: S. Thom Chri●●ost. For as here at the coming of a terrible judge, not only the guilty, but the guiltless slander by is afraid; so there: how much more terrible will it be to the guilty? The Angels even at the separation (in which they will be actors) will be a comfort to many: the right hand will signify some good towards them; those on the left, as forsaken, and haunted by evil spirits, will be in extreme, anguish and confusion. II. Then shall the King say to them that shall be at his right hand; come ye blessed of my father, possess you the kingdom prepared for you from the foundation of the world: For I was hungry, and you gave me to eat, I was thirsty and you gave me to drink; I was a stranger and you took me in, naked and you covered me, sick and you visited me, I was in prison and you came to met for so long as you did it to one of these my least brethren you did it to me. Euthimius O desireful voice! O unspeakable honour! Come ye blessed, who have these things of the world not of the work, Ps: 143 15 who account these Blessed, in plenty, but blessed of my father, by, and for those graces of which you have made good use. Euthymi● And he doth nor say take, but possess the Kingdom: possess it as your inheritance, possess it as your due: possess it as prepared for you from the foundation of the world. And a kingdom of which every one of you shall enjoy as full possession as if it were all entirely your own to yourselves. S. Ambro. And; behold whom grace hath made your debtor: It hath made the heavenly father. God himself, your debtor, who for the good turn you did the poor, will pay you to the full, as a good debtor pays his creditor: It hath made the eternal son of God your debtor, because he was hungry etc. And consider that he saith, so long as you did it to one of the least: that we should make no exception, but do good to the poorest snake, as challenging brotherhood with our Saviour. III. Then he shall say to them also at his left hand. Go ye away from me you accursed into fire everlasting, which was prepared for the devil, and his Angels. For I was hungry and you gave me not to eat; I was thirsty and you gave me not to drink I was a stranger etc. And these shall go into punishment everlasting, but the just into life everlasting. A terrible saying: Go ye away from me, who am all happiness, all goodness, all joy and content; from me, who have spent my hart blood for you, as you see by these marks of my wounds reserved: Go ye away you accursed, not by my father's privy ordinati●, but by your own disorders, which have brought this curse upon you: go into fire everlasting, not prepared originally for you, but for the rebellious spirits, whose directions seeing you choose rather to follow then mine▪ it is reason you should rather bear them company, then me; and as you were unmerciful to your companions, look for no mercy here, but punishment, and that everlasting. If now a little suffering do make thee so i●patient. Thomas ● Kempis 1. ● c. 24 n. 6 how wilt thou be able to abide the everlasting torments? The sixteenth Application to the most Blessed Sacrament. I. THe coming of our Saviour at the later day will be very terrible, and the more terrible, the slighter we make of his loving and gracious coming unto us here; as therefore he advised us to make friend's of the Mammon of iniquity, that when we sail they may receive us into the eternal tabernacles. Much more ought we endeavour carefully to entertain his friendship here, that there also we may find him our friend: For if here we think it tedions to be with him, how can we think that there he can be so very loving towards us? It is very true, that by acts of trne repentance we purchase his favour; but there is difference in favours, as there is in merits; and it is the token of a mean spirit to be content with the least, when it is in our power to have greater; and also that we have not in our thoughts the right value of such favours; besides the danger of losing them here by slighting them, and there by just punishment; The foolish Virgins were once in favour; they had not that care of preserving it as they ought to have had; they were shut out, with, I know you not. Because you did not know me, nor the greatness of my favours towards you. The conclusion was, watch therefore: be not careless, be not disrespectful, do not slumber, when you are to come to this holy banquet, nor after it. S. Gregor To slumber before we sleep, is before death to grow remiss in the business of salvation. II. Behold the bridegroom cometh, go forth to meet him. In the later end of the Apocalypse when our Saviour had proclaimed, I am the root, Ap: 12. 17 and the stock of David, the bright morning star, the spirit and the spouse, or bride, said come; and it followeth, And he that heareth, let him say come; a●d he that thirsteth, let him come: and he that will, let him take the water of life, gratis: That is freely, without cost or charge. As much as to say, as upon the least notice of our Saviour's loving approach, he that hath spirit and the hart and loving disposition of a bride, will instantly embrace his coming, and be as ready to invite him, as he inviteth us: if not, it is a sign that either we are thick of hearing, or dull in understanding his worth, or so altered with worldly occasions, that we thirst not the true water of life. If we were rightly disposed, what joy, what content, what comfort; what readiness and diligence, what care and circumspection, what speed, what alacrity would not this news bring, the bride groom cometh? Beware that because it is not so great news, but that daily this voice is heard, because daily he offereth himself, thou be not the less taken with it, whereas so great a benefit, so often offered is so far from lessening the favour, that it becomes inestimably greater by it. III. The structure of the Temple of Jerusalem was admirable: nothing but gold and sylver, and precious stones was seen in all the furniture of it, though all the sacrifices performed in it were but figures of this one sacrifice offered daily in the Church of God: How rich should in reason our Temples be? Specially that of which the Apostle speaking saith, 1 Cor: 3. 16 do you not know that you are the temple of God? The honour of God, and the dignity of him that was worshipped in it, did then require such ornament; much more do our souls require, seeing we do really receive the same God, who was in the other represented by faith, and by some extrinsecall relation to it. And can it be thought (sakth Solomon at the dedication of his Temple) that truly God doth dwell upon earth? For if heaven, and the heaven of heavens cannot receive thee, how much more this house which I have built; And yet here truly he dwelleth▪ Invite the heavens and the dwellers in them to magnify this great work of his, and to supply the want thou findest in thy house: Beg and imitate the knowledge of the Cherubins, the love of the Seraphins, the quiet of the Thrones, the courage of the Dominations, the nobleness of the Principalities, the fortitude of the Powers, and the pierie of the Virtues, the provident care of the Archangels, the diligence of the Angels, the hope of the Patriarches, the faith of the Apostles, the constancy of the Martyrs, the reverend respect of the Bishops and Doctors, the humility and mortification of the other Confessors, the purity of Virgins. With great devotion, Thomas a Kempis l. 4. c. 27 and with ardent love, and with the whole affection and fervour of my hart I desire, o Lord, to receive thee, as many Saints and devout persons when they did communicate did desire thee. etc. SEVEN SEATS OF OUR BLESSED SAVIOUR WHEREIN BY A LOVING AND RESPECTFUL SOUL HE MAY BE FOUND IN THE SEVEN DAYS OF THE WEEK, AND CONVERSATION HELD WITH HIM WITH SPIRITVALL SATISFACTION THE INTRODUCTION. I. THE bride in the canticles addressing herself in a loving way to the Bride▪ groom maketh this request Show me, o thou whom my soul doth love, where thou feedest, where thou liest in the midday, as much as to say; show me how I may come to know thee, how I may come to love thee in perfection: feeding, representing knowledge; because it is with labour of searching, and ruminating; lying, or resting, representing love, which is a content and satisfaction in the beloved, Knowledge, in the way of spirit (of which we speak) was represented to the Prophet Esay in the two wings of the Seraphins with which they did fly; Esay. 6 love, in the four wings with which they did cover Gods, or their own face, and feet; for to come to perfection, the acts of the will and of love ought to be double to those of the understanding and knowledge, these being as the steel and stone struck one upon the oath; as the fire and tinder taking: those are the needle, these arse the thread which remaineth in the work: and accordingly that which we call meditation hath more of the knowledge, and understanding, though not without fervent acts of the will and resolution; Contemplation hath more of the acts of the will, employing itself upon things already known. II. From the morning till Midday the sun is in continual motion, yet still sending forth its beams with heat proportioned to the height in which it is: At noon it resteth in a manner and hath double the heat, which at other times it had. So must our soul's endeavour to mount up by degrees to contemplation, and be still increasing, till we arrive to that posture of altitude, to which God shall be pleased to raise us in this life; then we must not think that we are licenced to decline again, but be rising still as to another world, better, and in which are things stranger, and more admirable, then in this. It being therefore our aim in this life to come as near the happiness of the other as we can; and that happiness consisting in the perfect knowledge, and love, and fruition of God, we must be continually using means to come nearer and nearer to that fruition, beginning it here, so far as is possible. III. The practice of Meditation is the high way to it; yet as travellers cannot so continually walk, but that they must have their resting places, to refreth themselves, and gather new strength; and those resting places are so far●e from hindering their journey, that they do much advance it; so in this our spiritual journey, besides Meditaeion by which we increase in knowledge, and besides those heats which that knowledge breedeth, still carrying us along with good purposes, and actions sureable; if we take up our rest now and then at some principal station, we shall find so much refreshment, that we shall not so much feel the weariness which oftimes may come upon us in our journey, as be lightened (as after an hours, or a night's rest) and be fresher than when we first set forth. IV. According therefore to the seven days of the week I have digested seven resting places▪ or Seats, wherein sitting down without much discourse, we may look, upon our beloved in them, and take that content and profit, which may be for our advaucemenut; for as a green field sowed all through with several Kind's of flowers doth recreate the eye, and refresh the brain without labour, and if there be variety of hills and plains about it, it is the more pleasing; so will the sight of our beloved delight our souls, and refresh our wearied understanding; and the several positions in which we find him, may make the sight of him the more delightful not that he is not always exceeding delightful but because several people are of several humours; and the same party is not always of the same; and variety doth naturally both please and ease us; for which cause also that which is here set down at every station or seat, may serve as a short declaration of the intent of this discourse, but is no ways meant, as a pattern for any body to follow; much less to confine himself unto, for as upon a ground in music several artists do make several Kind's of division, and the same man doth vary as his fancy leads him, much more doth the holy Ghost in every body suggest diversity of loving expressions towards the beloved of our souls, of whom he is the infinite love. Sap. 7. 22 O Blessed spirit always one, and always manifold, being one, I beseech thee, by thy many graces to that one love of my Saviour, which I ought only to have; that being one with him in this life, I may enjoy him in the life to come, with the many whose multitude being but one hart and one soul, cannot divide me from him, but increase my love towards him, by their never divided affection to him. Amen. The first Seat, the Seat of Purity. ay▪ HIs seat of Purity, is in the arms of the blessed Virgin his mother: for she was immaculate from the first instant of her Conception, and did not only preserve, but increase that Purity to her dying day: that of the Canticles being verified in her; Cant: 4. 7 Thou art all beautiful my love, and there is no spot in thee: And again; How beautiful art thou and how comely, Cap. 7▪ 6 my dearest in delights? Or spiritual delicacies bestowed upon thee. Solomon is reported to have made for himself a great throne of Ivoris, and to have adorned it with the finest gold; Reg: 10 18 there was not such a thr●ne in all the kingdoms of the world. Our Saviour did no less for our Blessed Lady, adorning her purity with all kind of virtues, and chiefly with as much charity and love towards her blessed son, as could be found among Creatures; and there was not such a creature, not only in the world below, Cant: 6. 9 but not in the kingdom of heaven itself. Admire this Purity with the Angels, and say, Who is this that cometh forth, and advanceth as the aawning of the day when it first riseth, fair as the moon, chosen and clear as the sun. Cant. 3. 7 This is the bed and seat of the true Solomon, which threescore valiant men do compass of the most valiant of Israel; to defend it from the beginning to the end, from all incursions of whatever enemy; she is beautiful, and sweet, and comely as the heavenly Jerusalem, Cant. 6. 3 and there is not a citizen of it among us that is to be compared to her. How truly might she say of herself, my soul doth magnify our Lord and my spirit exult in God my Saviour, because he hath done great things for me, even he that is powerful; for if there be any greatness in heaven or earth it is to be found in her in measure incomparable. The moon is fair, but not fairer than she; the lily is white, but not whiter than she: as a lily among thorns, C●nt: 2. 2 so my love among the daughters. All are but as thorns to her. If thou knowest it not, by reason of thy humility, o fairest of women, go forth after the foot steps of all the companies of heaven, Cant: 1. ● and earth, and thou wilt find that neither Cherubins, nor Seraphins, not Principalities, nor dominations, nor any of the quires of Angels, or Saints will contend with thee, but reverence thee, and admire thee, and love thee as a well ordered army of all excellencies within thyself. Cant: 6. ● How beautiful are thy marches, o daughter of a Prince? And mother of the Prince of Princes. Cant: 7. ● II. But as a tree is much more beautiful, when it hath the proper fruit hanging on it, and a vine when it is full of ripe bunches of grapes, so is the blessed Virgin with her blessed son in her arms. A son who alone is to her as a thousand sons, having all the perfections in him of which the world is capable. A son who did nothing prejudice her purity, but raised it to a value inestimable, the remaining a perpetual Virgin, both before and after he was borne, and in conceiving him. A son who beautified her soul, as the sun doth beautify the moon, when it is at full, and leaveth no part of it which doth not sparkle with heavenly light. Ca●t 1. 15 O mother. O son. How pleasing are those dovelike glances, which you cast upon one another? How do they inflame both your hearts with the purest love, and set your affections on fire with mutual correspondence? How sweet are those cheeks saluted with each others lips, Cant. 5. 3 ● 5 13. as a bed of sweet spices, and followers; and as a pomegranate when it is broken. How pleasing are those embracements, and a thousand expressions of love and esteem, which it is not for pe● to undertake, but a devour soul may imagine; and yet fall short, because the son is infinite and the mother hath been capable of that infinite of which no other creature hath been thought capable. O blessed mother: May I be so bold as to salute those little hands of thy great son; or to kith his feet? I am not worthy; give me leave at least to put my head under them, acknowledging him to be my Lord my God, my soveraigue and commander, whom I will eternally obey. O sacred feet! tread down the pride of my hart; give me grace to tread the steps of thy humility, and thy patience, and thy meekness and thy obedience: O blessed feet, why are they so ●a●e but that thou lovest Purity? How come they so warm, but that thou lovest Charity? And nothing can make them cold, but my want of love of thee; O love! give me grace to love thee. III. Love Purity that thou mayest be welcome to this pair of turtles. Wash thy hands, and feet (thy works, and they affections) from all filth and dust, 〈◊〉 ●●8●. 71 let thy lips breathe nothing but the praises of this mother and this son, and of whatever hath relation to them; let th● eyes be modest, Ca●t▪ 2. 3. thy comportment humble thy thoughts respectful; and sit under the shadow of this most fruitful tree; for the shade will be delightful, and the fruit sweet to thy taste. Pass from branch to branch, and see whether h● b● more lovely in his cralde, or in his mother's arms; comforting old Simeon, or encouraging good S. joseph in his flight to egypt; in the Temple presented, or found in the midst of dostours; working at his trade, or praying upon his little knees, lifting up his sweet hand, and eyes for thee, to his heavenly Father: O ●esus, have mercy upon me a sinner: I put my●sel into thy hands, and beg that thou wilt have me in thy thoughts. The second seat, the seat of Authority. I. HEre we are to represent unot us our Saviour as he was preaching in the Synagoges of the jews, Marc. ●▪ 22 with power and Authority, and not as the Scribes; at which, and at his doctrine they were greatly astonished. Act 22. 18 Sat down therefore at his feet, as S. Paul at the feet of Gamaliel; behold his countenance, his gesture, his comportment, his fervour in reprehending, tempered with unwonted mildness; his zeal of God's glory, and the good of every particular▪ The Prophecy of Esay being fulfiled in him according as himself declared. 〈◊〉. 4. 18 The spirit of our Lord is upon me, for that he hath anointed me; to evangelise to the poor he hath sent me; to he●le the contrite of hart, to preach deliverance to captives▪ light to the blind, remission to the bruised; to denounce the acceptable year of our Lord, and the day of retribution. And the more thou findest want in thyself of spirit, and spiritual ointment, of contrition, of sight, of freedom, apply thyself with the more attention to hear his words; for the words which he speaks are spirit and life: Io. 6. 64: Beg that he will open thy ears, and say thou as followeth in the Prophet, But I do not gain say, Esay. 50. ● I have not gone back. Stirte up thy affection not only to embrace his doctrine with courage, and love, because a greater, a wiser, a more consrderate, a more infallible teacher thou canst not have, as in whom are all the treasures of wisdom, Colos. 2. 3 and knowledge hidden. And really they are treasures of wisdom which only can enrich a soul, and afford it plenty and content for all eternity: They are hidden under the outward shape of an ordinary man, Mat●. 13. 55 a Carpenter's Son, from the eyes of worldly given thoughts, but not from the eye of faith, which enters further th● corporal eyes camn reach: andZ Thomas ● Kempis 1. 1 e. 1 n. 2 he that hath spirit will find hidden Manna in him. II. From the Synagoges pass with him to Mount Olivet, where he often preached, but chiefly give care to that prime sermon of his when opening his sacred lips, he proclaimed those eight blessings, which the world accounteth rather folly and misery. Blessed be the poor of spirit, Blessed the m●eke; Blessed they that mourn; Blessed they that hunger and thirst after justice. Blessed be th● merciful; Blessed the clear of har●; Blessed the peacemakers; Blessed they who suffer persecution. And enlarging himself upon this last point, declared what Kind of persecution, we ought to account happiness, to wit when they shall revil● you▪ and speak all naught of you untruly for my sake. Be thou ever praised Lord God of heaven and earth, who hast hidden these things from the wis● and prudent, and revealed them to the little ones. 〈◊〉: 11. 25 Do not pa●●e these steps lightly over, but see how he did not only preach, but practise them and made them steps to his eternal glory, and the glory of all his saints. Thom as a Kempis 1. 1 ●. 3 Happy is he whom truth doth teach by himself. III. Then follow him with multitudes of people round about the Country's, Matt 9 3● sowing his celestial doctrine, and curing all disceases▪ commanding the winds and the s●a, and the evil spirits; Lu●. 8. 25 Hear the people with admiration saying, Io: 7. 4 never man spoke as this man speaketh. what word is this? For with power and authority, h● commandeth th● unclean spirits, Luc. 4. 36 and they go forth. See how he enters the Temple, Io. ●. 15. and casts out the traffickers there, with ●is majestical countenance and a small little whip of cords: Magnify him with his disciples, Kuc. 18. 40 for if thou hold thy peace, the very slones willcry him up▪ O stony hart of mine that is so hard, so covered and encumbered with earth, so much inclined always downwards, that this heavenly Master cannot find 〈◊〉 into it. Soften it I beseech thee, with thy most 〈◊〉 blood; hold it up with thy powerful hand; 〈◊〉 from the earthly thoughts which clog it; and if it 〈…〉, strike it with thy heavenly Charity, that some 〈◊〉 at least may fly out of it, and take in the tinder 〈…〉 doctrine, to enlighten and inflame my soul, which, without it, will be eternal darkness, from which sweet jesus deliver me. Amen. Exercise thy power and authority over my passions, as thou didst over the winds and sea saying, Peac●, be still; Teach me to do thy will in all things; ●are, 5. 39 instruct me how to perform the particular oblig●tions of my state, and calling with perfection. Teach me, above all, how I may prepare myself for thy loving presence here in the most blessed Sacrament, and there wher● thou art in glory, when it shall please thee to call me to ●hee. Amen. The third seat. the seat of Majesty. I When the Son of man shall come in his majesty and all the Angels with him, M●t. 25 ●● then he shall sit vpon the seat of his majesty, and all nations shall be gathered together before him. If his countenance were terrible when he took outhoriti● upon him in this world▪ what will it be when mounted on high upon the Clouds, he shall have all the World before him at once, and come with thousands of attendance, Iud 15 to do justice against all, and convince all the impious of all the works ●f their impiety, and shall thunder out, that terrible sentence against those who shall have deserved it: Go ye accursed into fire everlasting. Art thou able to look up to that terrible seat? Or rather look down into thy hart, and wash it quickly with reates, that that fire may not find where to take hold of thee. That day is a day of ●rat●, ● day of tribulation, Sophor, ● 15 and anguish, a day of calamity and misery, a day of darkness and mist, a cloudy and stormy day: a day of trumpet, and alarm, against the strongest and highest, that people ●hall even wither away with fear and expectation of what will come upon them. Luc 1● 16 He preached here an acceptable day, if here we receive what he preached, we may be there accepted of; if we neglect here, that day will be little welcome to us; a dismal day to those who have here spent their days unprofitably. I●▪ S. John in his Apocalypse describeth this seat, saying▪ I saw a great white throne, and one sitting upon it, from whos● sight earth and heav●n fled, Ap. ●0 ●● and there was not pl●ce found f●● them, and I saw the dead, great and little, stand in the ●ight of the throne, and books were opened; and another book was opened which is of life: and the dea● were●●dged of thos● things ●hich were written in the books, according to their works: and the sea gave th● dead that were in it; and death and hell gave their dead that w●re in them, and it was judged of every one according to their works. And death and hell were cast into the pool of fir●. This is the second death▪ And he that was not found 〈…〉 in the book● of lif●, was cast into the pool of fire. Behold again and again this greet seat●, of the judge and his Assessors behold the inhabitants of 〈…〉, declining, as much as they can, this sight, but that they found no place to fly from him: behold the dead of all sorts great and little, rich and poor, Kings and slaves, and no difference to be seen among them, but by their works: Behold the books of every one's conscience, laid open, not only to the judge, and to every one of his Assessors, but to all the standers by; so that thousands, and millions will be looking into thy secretest thoughts and actions, and see that which thou wouldst not have God to have seen if it had been possible: and not only thy actions, but thy intentions, so oft dissembled, and laboured to be cloaked with I know not what. Canst thou abide these looks? Now thou canst not; then of force thou must to thy utter shame and confusion; no wonder that the wicked are described to begin to say to the mountains, C●c: 23. 30 fall upon us, and to the hills cover us. For it will be an intolerable disgrace to be thus looked on. How willingly would the already damned have remained where they were, and not have here appeared? But death and hell must of force give up their dead; and the sea, and the earth, and wherever they were concealed. Finally look, if thou canst for fear and trembling, into that pool of fire, so vast, that it is capable of a whole world of corpses as stinking, and as filthy as they are; see how it gapes upon thee; see the ugly smoke that riseth from it: Go down into it living that thou mayest escape it dying. III Do not mistake thyself, and think that this day so dreadful, is far of: it will be represented unto thee, as the great world in a little mal, Mat. 24. 29 at whatever hour thou shalt come to die; then the sun will be darkened, as to thee, and the moon will not give the light: all thy pretences will fall to ground, as so many stars, on which thou wert gazing, and the powers of those heavens, in which thou hast placed thy hopes, and thy felicity will all fail thee: Anguish, and confusion, and trouble, and fear will ●eise thee, if before hand thou hast not▪ provided so, that when the sign of the son of man shall appear, S. Andrew thou mayest say with S. Andrew. O good Cross, long desired, and now prepared for my loving soul: I come unto thee secure, and joyful; receive me also joyfully, who am the disciple of him who did hang upon thee, O merciful Saviour, who art to be my judge; by thy infinite mercy, I'beseech thee, that thou wilt now protect me, that I may be, then protected; delivet me from evil now, that I may then be delivered in that evil day: If thou be good to me here, Rome 8▪ 3● it will be then well with me: for if God be for us, who will be against us? and he delivered thee for us all, as a pledge of his love, and mercy towards us, as a mediator for us betwixt his mercy and his justice: Who then shall separate us from the Charity of Christ (With which either he doth love us, or we him) I am sure that neither death, nor life, nor Angels, Apoc. 46 nor things present, nor things to come shall separate us. &c I rejoice with the multitude of Angels and Saints at thy victory over thy enemies, and at thy just judgements over them: Give me grace to oubercome them here, that with thee, Lord, God, Omnipotent, we may reign for ever and ever. Amen. Allelui●. The fourth seat▪ the seat of love. I. HIs seat of love is the most blessed Sacrament of the Altar: For what can be more lovely than Christ in our hands, in our mouths, in our breasts, in our souls? Here he doth act all the parts, which possibly love can express, he desireth to be continually with us he accomodateth himself in a way, that he may be wit● us, and within us, with out all manner of offence, because in the shape of bread, and wine; he beareth wtih our infintie, and hourly imperfections, and doth not avoid us for them: He is continually giving us himself, in whom are all treasures: And because it is neither necessary nor fitting that he should again die for us, yet he is so pleased with his death for us, that he will have it daily commemorated, and in a divine kind of manner, acted, and represented in this blessed Sacrament. The bread, and the Chalice being consecrated severally into his body and blood, as if one were separated from the other. He acts the part of a father in providing such sustenance for us; of a mother and nurse in feeding us at his own breast; of a friend i● comforting and assisting us: All these kindnesses require loving correspondence on our part; let us ●leare ourselves of as many imperfections as we can, that we may be less troublesome▪ accommodate ourselves to his will and pleasute in all things, and be continually giving ourselves even to death for his sake, if he so require; and be sure never to be from him by any grievous offence. TWO It is said in the first of kings that the soul of Ion●th●s was joined f●st to the soul of David, ● Reg 18 and jonathas lov●d him as he own soul; and they entered aleague: and jonathas striped himself of the coat where with he was clothed, and gave it to David, and thee rest of his garments, unto his sword and bow, and unto his belt. Such aught to be our love towards our blessed Saviour in this most blessed Sacrament; not only to be able to say with S. Paul, Who shall separate us from the Charity of Christ? Rome 8 35 Tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? But we must endeavour to have so tender a love towards him, that we be as it Were one soul, and one body; for this is the intent of this his loving and familiar communication of himself unto us; for● S Grill as melted wax if it be poured into other wax, they are throughly mingled one with the other; so he that receiveth the blessed body and blood of our Saviour is joined unto him, so that Christ is to be found in him, and he. in Christ. He▪ being son to the king of heaven striped himself of his glory to clothe us with glory▪ and gave us the rest of his garments▪ that is his virtuous life, and example to imitate; of what should not we strip ourselves to offer unto him? Specially our passions of Anger, and spl●n●, and revenge▪ so contrary to this Sacrament of l●ve, and lay them at his feet never to take them up▪ but in his defence: and purely in his cause. III Our everlasting happiness consisteth in our ever permanent union with God in celestial bless: Of this happiness this blessed Sacrament is a beginning, and a pledge: who would not be ever greedy to enjoy it? Entering into the joy of his Lord, so oft as ●e could; and because knowledge is the greatest sput to love, who would not be ever ●●minating, and ever loving his perfections? and with the Cherubin's and Seraphins saying. Holy, holy, holy. Tho● art my God, my Creator, my Redeemer▪ infinite in power, in Wisedom●, in goodness, in mercies, in liberality, in patience, i● humility, in all things imaginable: Thou art the giver of all good gifts, and fountain of living waters, the ●●tidot● against all evils, my strength, o Lord, and my refuge; with thee I w●ll dwell, because thee have I choosen; possess thou I beseech thee my hart: Absorbeat quaeso 〈◊〉 meam ignita ac melliflua vis amoris ●ui, ut ●more amoris tui moriar, qui amor● amoris mei dignatus es mori. Am●n. The fifth seat: the seat of Compassion. I. THe seat of Compassion is the Cross on which he hung. At the foot whereof finding the Magdalen I will first with her bewail my sins, which have been cause of so painful, and so disgraceful a death, of so happy and so worthy a person. O sin what can setforth thy enormity more, the● that to get pardon for thee, Luc: 24, 26 and to deface thee, it behoved th● son of God ●o suffer? No blood could wash the away, but the blood of this lamb of God. O stain in grain! no medicine cure thee, but the sacred flesh of this immaculate body thus bruised. Hier: 19 O venom intolerable. Who will give to my head water, and to my eyes a fountain of te●r●s▪ and I will ●eepe, 〈◊〉 ●●ment day and night the death of this King of all nation's▪ slaughtered for my sins; a King crowned with thorns, which ought every one of them to pierce my h●rt, and punish in me the pride and sensuality, of which he never was guilty. O nails in his hands and feet! You have mistaken the place, where you should have been struck; They are my hands and feet which have sinned▪ this man wh●t harm hath he done? Luc; 23 22 I find no cause i● him. O God, my God, wherefore h●st th●● thou forsaken him, a● given him over to such a cruel death? O death, I will be thy d●●th, I will be thy mortal bit, 〈◊〉 13. 14 ● Hell. For joining myself With his powerful grace, and by the merits of this victorious death. I will sin no more, and die rather a thousand death then offend him. II. Sorrow full 〈◊〉 my soul● unto death. And what wonder? For if I follow thee from the place where thou didst make thy last supper to the ●rosse, Mat. 26▪ 38 I find nothing but tears or blood, nothing but tants and scoffs, nothing but blo●●s ●nd stripes, ●othing b●t wounds and torment's, nothing but 〈◊〉 and 〈◊〉 against thee, my God, my Saviour▪ my love. What doth this thy Prayer signify; Father if it be possibl●, let this Chalicepasse from ●e. O bitter Chalice? Which so much sweetness as was in thee would not allay. I do not say it could not, for certainly the request thou didst make was possible to be granted, but thou wouldst not. Thou didst offer thyself unto it because thou wouldst. Yet this doth not excuse me from compassionating thee▪ for however, Esay. 53. 8. there was a Kind of necessity put upon thee. O hard necessity! Hebr● 9 16 O that from my eyes there could trickle down such drops of blood, as then from thy whole body! O drowsy head of mine! Why do I sleep in this occasion? Behold the Traitor sleepeth not. What do these clubs, and s●aves, and swords about this mild and innocent lamb▪ He was daily in the Temple among you, what did you hear from him but good? Their ears are stopped; they hale him away by night; they buffet him; they misuse him▪ they condemn him to die, as guilty; of what? What accusation bring you ●●●inst this man? I am the malefactor▪ I ●m ●e that ha●h sinned, I have done wickedly, this lamb what hath he done? Io▪ 18 20 Let this ●and, I b●s●●ch thee▪ be turned upon me, and upon the house of my soul which hath harboured so many unlawful, ● Reg. 24 17 tumultuous, and ●iotou● guests against the law of God and man. III. Hearken what a sound the lashes give, which were loaded upon his tende● skin, perhaps for hours together: behold the ●urro●es which they h●ve made in his sacred flesh; and hold thy eyes from weeping, if thou be so stout●, and thy hart from fainting, if it be so hard. O shame! O confusion! Behold the m●n. Is this the man so cried up, not long ●ince, and now so much cried down as to be set behind a murderer and a th●●f●, and a seditious fellow▪ O senseless change! Take him away, 〈◊〉 him away, crucify him. O cry unmerciful! Take him into thy arms and into thy hart, and help him to bear this Cross, for he is ready to faint under it, as powerful and as stroug as he is otherwise▪ O mount! wherefore art tho● so craggy to him, whose steps are so wholesome? But seeing he is plea●ed to choose thee for th● stage of this his last▪ action, 〈◊〉 sh●l● 〈◊〉 my resting place for ●ver, h●r● I will dwell because I have choosen it. P●. 1●1 14 and the noise of those 〈◊〉 which struck in those cruel nails shall sound perpetually in my ●●res; my eyes shall be fixed upon this lamentable spectacle, which the heavens are sorry to behold; my hart shall be nailed to his Cross with him; I will stand with our blessed Lady, and S. John weeping; I will say in part with the Sc●ibes and Pharisees. H● hath saved others; He will also save me. Lord have mercy upon me a sinner. Lord remember me now thou art in thy Kingdom: my God, do not forsake me: Father forgive me. The sixth Seat, the Seat of Misery. I. THe seat of Misery, is my poor hart and soul, compassed with a body, as poor and miserable. What is man that thou art mindful of him? Or the Son of mn that thou dost visit him? Ps. 8. 5 A leaf tossed with every wind▪ to day alive to morrow dead; to day green, Io● 13. 23 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 a● other body's eye? What is strength but a laughing stock to thousands that are stronger? And when a body should have all, what certainty? The soul is in a manner in as much uncertainty; for though the body decay by nature, and accidents come upon it not possibly to be prevented; and the mischief which happens to a soul is voluntary, yet so much weakness doth often oppress it, so many enemies do assault it, so many crooked inclinations a●e leading it into dark, and crooked ways, that so long as i● 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 b●ar●, Io● 6 ●● and go through with so many hard things? Or what will be my end, that I should have patience enough to persever unto it? O my God Thou must be my strength, and my patience. Thou didst vouchsafe to take upon thee my 〈◊〉, that I might be the stronger; thou wert pleased to dwell in my nature, that by thy grac● it might overcome ●atur●, have compassion of this ●●rthen vessel, that it be not put to more stress, than tho● knowest it will bear; for of myself I am very frail and miserable, and know not what will be my end II. O infinite goodness. This the goodness I must be ever claiming: for what but thy goodness could move thee to cast thy thoughts so much upon me, as to have mercy upon me most misereble wretch, leaving those rebellious spirits in their iniquity? Were not thy mercy's great enough to have pardoned them as thou didst me? It were blasphemy to think otherwise: Heb. 2. 16 Yet no where doth he take the Angels; but the seed of Abraham h● taketh, and vouchsafeth to suffer miseries with us, and to die for us, that this misery and this death, which we either daily endure, or hourly expect, might of misery become a happiness, being borne patiently, resignedly, joyfully. They in nature do so far excel us a● it is not to us now comprehensible; we are the least, and lowest of rational creatures; we made ourselves lower by our own beastly ways, and became very slaves of thedevill, Prov. 8. 3● How came it then to be thy delight to be with the sons of men, but by thy own infinite goodness which delig●teth to be doing wonderful works, Ecc. 〈◊〉. 4 which thou alone canst do, works glorious, and hidde●, and unknown to all but by thy own● infinite wisdom. III. The distance betwixt heaven and earth, is in all respects great▪ but nothing to the distance betwixt God and me. He must be more than an Angel that can measure it: Yet I not being able to raise myself from dirt and dust, he stoops to me: I myself that spoke, Lo I am presert: Esay. 52. 6 ●5▪ 12 I myself will comfort you. Shall I fall down at his knees with S. Peter, and say, Go forth from m●, b●cause I am a sinful man, Luc. 5▪ 12 Lord? Or with the humbl● Centution; Match. 8. 8 Lord, I am not worthy that thou shouldest enter under my roof. Or with the ●en lepers retire. and keep a loof, crying aloud, jesus, Master, have mercy on me. Or rather with that one Samaritan f●ll on my face before hi● 〈◊〉 giving thanks, a●d with a lowad● voice magnifying his great, great goodness, that vouchsafeth thus not only to look upon this miserable creature, but to be with him, ●nd within him many, many ways. O Lord! nothing is due to me but confusion for my poorness in all respects, and more confusiou for my many sins without respect. To thee Blessing, and honour, and glori●▪ and power, Apoc. 5. ●3 and thanksgiving for ever and ever▪ for who is sufficient to declare his works? Ecel. ●● Or who shall add to declare his mercies? When a man shall have done, then shall h● begin. what 〈◊〉 man, and what is grace? And what is his grace? And what 〈…〉 good? or what is his evil? God is patient towards him and po●r●t● out his mercies upon him, he hath seen the presumption of 〈◊〉 hart, that it is naught; therefore he hath fulfiled his propitiation towards them, and hath s●ewed them, the w●y of 〈◊〉. Grant me grace that I may follow it, and bring this miserable carcase, and wretched soul of mine to that glory which tho● hast prepared for me from the beginning of the world. Amen. The seventh Seat, the Seat of Glory. I. HIs seat of Glory, is at the right hand of his Father, where, equal to him in all things as he is God, and nearest to him in glory, as he is Man▪ as far above all the Celestial spirits, as the hand in honour is above the foot, he possesseth the Kingdom of his Father with full power, governeth the world at his pleasure and in the plesa●tnes of his countenance is the li●e of all the heavenly Court; Pto. 16▪ and the lamp (or light) 〈◊〉 is the lamb: Ap. 21. 2● for infinite glory doth shine out even fro● that glorified body of his, able to astonish the highest Cherubin's, as much as the three Apostles at his transfiguration, were it not that they are strengthened above their nature. Es. 33 ●7 Hither if we lift up the eyes of our Soul, we may see the King in his beauty, his throne, his sceptre, his crown, his footstool of gold, his garments as wh●●e as snow his face resplendent as the sun; His retin●● in array proportionable to his own most bountiful magnificence and their deserts: Ap. 17. 16. King of Kings, and Lord of Lords. Fall down before this throne, doing homage ●nto him▪ and reioy●ing at his exaltation▪ more then at any thing in this world, or in the next; because he alone is worthy: all other creatures, if you take from them, what they have from hi●, what are they? He alone is holy. He alone i● powerful. He alone hath immortality, 〈…〉 Tim. 6. 15 and incorruptibility within his own absolute power, and of himself, and th●re 〈…〉 resit his hand, Da●. 4. 3●▪ or strength. II. In the Apocalypse it is related that thousands of tho●sands of Angles made joyful acclamations to this ●ambe of God▪ Ap● 13. 14 this King of Kings, saying that he was worthy, that his power and divinity, his wisdom and strength, his honour and glory should be praised and renowned by all and every Creature that was in heaven, or on earth, or under earth acknowledging the same? and that the four and twenty elders (that is, the Patriarches, and ●athers, and Saints of the old, and new Testament, signified by the perfect number of twelve twice told) did fall down before his throne, and adored him, and took the crowns which they had upon their heads, and laid them before his throne, acknowledging all from him, and all due to him again. Behold therefore this spectacle with great joy and congratulation. Attend every Angel, and every saint in his rank: The Angels with their promptness; the Archangels with their c●re, the Thrones with their desire he should rest in them, the Dominations wi●h their courage in his service; the Principalities with their heroical acts: the Powers with their piety and devotion; the Cherubins with their wisdom and discretion; The Seraphins with their ardent love and affections. The Patriarches with th●ir expectation fulfiled, and figures demonstrated. The Apostles with the clear sight of that which they believed and preached▪ The Martyrs with their particular laurel and content, for every thing that they suffered; The Bishops and Doctors, with their knowledge infinitely augmented; the other Confessors with the hundred fold reward of all their labours increased; the Virgins, and Widows. with their purity and sincerity in following him wherever he went; and if there be any particular among them with whom we have special acquaintance, that party will do us the favour to conduct us, and show us more than can be here expressed, and chiefly the singular honour which the Blessed Virgin his Mother doth him, for the singular favour received in being chosen to so high a dignity, and in all respects fitted for it. III. O ever blessed Saviour▪ two things I behold i● this glorious sight, thy infinite worth, and my infinite obligations: where shall I find thoughts sufficient 〈…〉▪ press them; all these which I have rehearsed do no● 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 seems great, and is liele, as all that I have done or am able to do is (god ●ot) little. O miserable littleness! Accept notwithstanding swee●e Saviowr, of this little, all that is: The two 〈◊〉 of the Widow were little; but o that I had that great hart with which she offered all. Accept of it, sweet jesus as it is. I bless thee with all thy creatures in heave● and earth; I joy with them at thy glory, with them I offer my perpetual service unto thee my God, my Sav●ou●, my all things: with them I hope to enjoy thee more perfectly, when thou shalt be pleased with it, that I may give thee joy though not sufficiently, yet 〈◊〉 world without end. Amen. FINIS. Introduction to our following Meditations. 3 THe Baptism of our Saviour. 5 His fast, Temptation and victory. 7 S. Ihons' testimony of him. 9 He gathereth Disciples. 11 He turned water into wine. 13 Application to the most B. Sacrament. 15 He casteth Merchants out of the Temple. 17 He instructs Nicodemus. 19 The conversion of the Samaritan Woman. I. Part. 21 TWO▪ Part. 23 He cures a noble man's Son. 24 He teacheth from S. Peter 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 calms the Sea. 32 He casteth our a Legion of evil Spirits. 34 He cureth one sick of a palsy. 35 He calls S. Matthew. 37 Third Application to the most B. Sacrament. 38 He raiseth lairus his daughter 40 He cureth the sick man at the Pool. 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 Centurion's servant. 54 He raiseth the widow's Son. 55 S. John sends his disciples to be instructed. 57 The conversion of the Magdalen▪ 58 He casts out a dumb devil. 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. John Baptist 7● The sixth Application. 73 The multiplying of the five loaves 75 He walketh and biddeth Peete● walk upon the waves▪ 77 He cureth the daughter of the Canancan. 7● He cureth a deaf and dumb man. 8● Peter confesseth Christ to be the Son of God▪ 8● Christ foretelleth his Passion. 8● The seventh Application. 85 The Transfiguration. 8● He casts out the devil ●hich his discipl●● could not. 88 Humility commended, and the avoiding of scandal. 90 The Parable of the King taking account of his 〈◊〉. 9● He goeth privately to Jerusalem. 94 Officers sent to appreh end him. 95 The eight Application. 96 The ten lepers. 9● The Woman in Adultery, 100 Christ the light of our world. 101 He gives sight to one borne blind. 10● Our Saviour the door and good sheep ●eard. 10● Seventy two disciples. 106 The ninth Application. 10● The parable of the ●ounded ma●. 110 Martha entertains our Saviour. 〈◊〉 He teacheth to pray. I. Part. 11● II. Part. 116 III. Part. 11● Avarice condemned. 119 The tenth Application. 12● The watchful servant. 123 The punishment of the unrepentant. 124 The goodness of God showed in two 〈◊〉▪ 12● He bewaileth the ungrateful. 127 Precepts of humility and Charity. 12● Perfect ●enunciation. 131 The eleventh Application. 13● Parables of the lost sheep and the 〈◊〉 13● The Prpdigall Child. I Part. 13● II. Part. 〈◊〉 The unfaithful Bailiff. 14● The rich glutton. 142 The Pharisee and the Publican. 143 The twelfth Application. 145 He persuades perfection. 147 The reward of them who leave all. 149 Workmen hired into the Vineyard. 150 Lazarus raised. I. Part. 152 II. Part. 154 III. Part. 156 The thirtenth Application. 157 He fortelleth his Passion. 159 The Sons of Zebedeus demand. 161 The blindman near lericho. 162 Zaccheus. 164 The Magdalen annoy●ts our Saviour. 166 The Council of the jews against our Saviour. 169 The Fourtenth Application. 167 Gentiles desire to see our Saviour. 171 He teacheth that he is God. 173 The parable of the vineyard hired ou●. 175 Of the King marrying his Son. 177 Tribute paid to Cesar. 178 The great Commandment. 181 The fiftenth Application 182 Signs of the coming of our Saviour. I. Part. 184 II. Partt. 186 III. Part. 188 The ten Virgins. 190 Talents distributed. 191 The last Judgement. 194 The sixtenth Application. 195 Seven Seats of our Blessed Saviour. INTRODUCTION. THe first Seat; of Purity: 200 Seat of Authority. 201 Seat of Majesty▪ 205 Seat of love. 207 Seat of Compassion 209 Seat of Misery. 211 ●●●te of Glory. 213 FINIS. Errors of the Second Part. Such, as is hoped will not trouble the understanding reader, are omitted▪ Pag. Lin. Err. Corr. 9 1 mind wind 9 9 us more more 1 10 to thou 15 28 it turn it to turn 16 31 spuor●e savoury ●● 17 than their 30 the to 52 32 of deal 54 25 soldeer soldiers 55 8 God go 61 21 diff●nsion dissension 62 11 ostentation ostentation 〈◊〉 35 spe●d spre●d 〈◊〉 31 O of ●4 25 not reflect not to reflect ●9 22 we we if we, if we ●0 41 which with 〈◊〉 4 fit all shall 95 4 in in the 34 than thou 100 33 impact impeach 104 1 to us as 117 27 ercised exercised 122 18 and at 125 39 house of a house 40 of a del● 130 39 all not 140 1 consider we consider 149 1 loves leaving 156 6 best be best 168 2 ayp has caiphass 174 2 owe awe 184 20 say I say 202 7 followers flowers 10 per pe● 206 29 mal map