SWEET THOUGHTS OF JESUS AND MARIE OR MEDITATIONS FOR ALL THE FEASTS OF OUR B. SAVIOUR AND HIS B. MOTHER Together with Meditations for all the Sundays of the year. And our Saviour's Passion. For the use of the daughters of Zion Divided into two parts. THE FIRST PARTE. By THOMAS CAR, Priest of the English. College of Douai. ✚ IHS. PRINTED AT PARIS, By VINCENT DV MOUTIER. M. DC. LXV. TO THE VERY VENERABLE HIS MOST HONOURED DEAR LADY MARIE TREDWAY FIRST ABBESS Of the English Monastery of Zion of S. Augustins' Order established in Paris. MADAM These poor productions of mine, which were bred and brought out amidst a multitude of daily distractions, can scarce with justice fly to any other Patronage, than your La. and your virtuous children, whose instant desires gave them being, while their piety did not so much, and so earnestly beg them, as even force them from my poverty. However, were I free from that just tye, there is yet another, from which I will never admit dispensation, which makes these, and all that's in my power, already yours and theirs; to wit the affection which I own, and have vowed to your service, that is, your advancement in virtue. As issuing from that source, they cannot doubt of acceptance. What proceeds from known love and respect, cannot miss to meet with it mutually in well borne hearts. If you find them useful for you, I have my design. If they lead you to a nearer approach with JESUS and MARIE and a more lively expression of their lives in yours, I have my end, and you the fruit. If finally, you profit by them, I have my reward. What effect soever they may chance to have with others, please not to let them fail to be to you certain testimonies, that my chief desires for myself, and you are (as I have often intimated to you) that we esteem ourselves to know nothing, here below, but jesus-christ, and him crucified: that is, that we put down for a most Catholic and Apostolical truth that the life and passion of our sweet Saviour, is the most approved; the most secure, and best School of all perfection; since according to your holy Father's excellent Sentence Summa Religionis est imitari quemcolimus, the perfection end, and accomplishment of Religion, is the Imitation of him (jesus-christ) whom we worship. In whom I shall ever be. MADAM Your La. and your Religious daughters, poor unworthy Father and Servant THOMAS CAR. BETHEELEM STABLE Or an entertainment of jesus. For the daughters of Zion. A Preparation towards the receipt of jesus. For Christmas Eue. MEDITATION I. I. POINT. CONSIDER that when the world was most desperately lost in Paganism, Idolatry, and in the worship of men, as Gods, and in that of Devils. Yea while judea, that choice part of the world, where only the true God was Known and adored, was overgrown with hypocrisy, avarice, ambition, cozenage, Lying, and innumerable other vices. While all the earth, was depraved, corrupted, and sunk, in sensuality and all sorts of sin. In a word, while man, enemy of his own salvation, slept so deep that he thought not of it: while he was so desperately sick that he felt not his evil; and consequently neither merited, sought for, nor demanded his cure: then, even than the eternal God, like a most pitiful father, commiserating his misery, and deliberating, as it were, the remedy in the consistory of the most holy Trinity, resolved that the divine Word should become man, and in his own person should come to cure man. Af. O the unspeakable blindness, insensibility, and misery of man! O the infinite Mercy of our good God, which had no other motive than his own infinite Goodness, whereby he cried out to miserable man: convert yourselves, convert yourselves. Rise from sleep and be illuminated. Why dost thou die, o house of Israël? Return to me and live. 2. POINT. Consider, this resolution being taken, of whom the divine wisdom, and providence, makes choice amongst all the creatures of heaven and earth, for the perfecting this great work of the salvation of all mankind. He doth not, after the manner of the world, make choice of the greatest, richest, and powerfullest princess that might be found on earth, or the brightest Angel of heaven: but, an Angel is sent from heaven into Earth, to a Virgin named Marie, wife to joseph, who lived in a little town of Galilee called Nazareth: to Marry, I say, an humble, poor, obscure, unknowen maid, and she too, married to a poor Carpenter, joseph. Aff. Weigh deeply how little esteem the great God makes of the riches, greatness, and power of this world. There ear no worldly creatures great in his eyes, but such as are humble, low, and little in their own eyes: while I was a little one I pleased the highest. Great ones he throws down out of heaven, and out of the chair of Moses: while such little ones are exalted, and wonders are wrought in them by the alpowerfull hand. May then the love of worldly greatness, honour, riches, power, for ever vanish from my thoughts. And may humility, poverty, virginity, be the dear companions of my hart. Since they be the dear virtues which took my heavenly spouse his hart, and helped to provide a worthy tabernacle in earth for the king of heaven. MEDITATION II. In those days there came forth an Edict from Cesar Augustus that the whole world should be inroled. And joseph also went from Nazareth to Bethlehem to be inroled with Marie his dispoused wife who was with child. I. POINT. CONSIDER, that as our Blessed Lady highly commended humility and obedience to us by her reply to the Angel, saying: behold the handmaid of our Lord, be it to me according to thy word, so doth she here, immediately before his nativity, press the same again, by promptly complying with the commands of a mortal man! Cesar command's, and strait ways joseph, Marie, and jesus obeys. joseph obeys Caesar's servant; Marry joseph her spouse, and jesus, being in Mary's sacred womb, obeys Marie his mother most punctually. She, being possessed of the treasure of heaven, and heaven and earth's wonderment, as though she had been altogether ignorant of Gods high counsel, and of the particular effects of his providence, gives way to this strict order, without reasoning, without contradiction, without reserve, humbly, simplely, and promptly, accompagned with her spouse joseph, she takes journey to Bethleem. Aff. Oh jesus my Saviour! how Far ought miserable man subject himself to thy holy commands being a poor and abject servant, since thou, being Lord and master, yea Lord and master, and maker of heaven and earth, becomest subject to the commands of an earthly Emperor, thy creature; who is in thy sight, as a mere nothing, by a secret and admirable counsel of the Divine Providence. Ah how this aught to confound us in the disputes and inquests we make upon the just commands of our lawful Superiors! While we observe in joseph Marie and jesus an example of a most humble, blind, and perfect obedience. II. POINT. Consider the circumstances of this heavenly mystery, by which our Blessed Lady might have most apparently pretended excuse. He who commanded was Emperor indeed, but of the earth, whereas she could not obey him, without drawing the Emperor of heaven and earth into the same subjection. He commanded every one to repair to the place of their nativity, 'tis true: but Nazareth her abode, was distant from Bethleem, the place of her nativity, four day's journey: It was in the midst of winter's rigour, and she was big from heaven, and most worthy to be excused. Yet we hear of no dispute, no pretence, no delay. Aff. Blush, o my soul, to think how often, upon how far less just occasions we pretend excuses, we dispute our Superiors authority, their prudence, their meanings, and sometimes even rise up against that authority which Christ, who here, in Marry, obeys, established in earth, which, who resistes, is declared a rebel against the divine ordonnance. MEDITATION. I. For, Christmas Day. And she brought forth her firste begotten son, and swaddled him in clothes and laid him down in a manger, because there was not place for them in the Inn. I. POINT. CONSIDER, how, even in the midst of this Heroical act of obedience, the B. Virgin wrought that great work towards man's redemption for which all generations call her blessed; for while, through an humble obedience she was travelling to Beth. To comply Caesar's commands, her days were fully come that she should be delivered, and she brought forth jesus. If we desire then to conceive jesus in our hearts; Obedience must be the harbinger. If we desire to bring forth jesus to the world, that is, show him and his ways to our neighbour; it must be by showing them our humble obedience upon all occasions, Aff. If our hearts be truly Christian we cannot but desire to present this new borne Christ some grateful present, nor is there any more pleasing in his sight then Obedience; since truth itself assures us, it is better than a sacrifice. And Christ himself delivers with his own mouth, (and that in words as full of admiration as comfort to such as are truly obedient) that the obedient man enters into all it he respects of nearness and dearness with him, saying: He who doth the will of my father that is in heaven, he it is that is my brother, and sister, and mother. What could be said either more tenderly inviting, or more honourably requiting our obedience? Res. We will therefore in imitation of our B. Lady, and our Saviour jesus Christ, and for his honour and love, etc. II. POINT. Consider how this child of obedience, this first begotten, this jesus, is treated, how and where he is lodged by his heavenly father's eternal providence. How is he treated? poorly: he is wrapped up in clouts. How and where is he lodged? alac meanly in a stable, in a manger. O amaysement! Eternity not a day old! omnipotence become impotent! Divinity wrapped up in poor clothes. Is a stable become the Dolphin of heavens Lowre; Is this the wedding room prepared for the marriage of the Lamb? is a manger his marriage bed? Aff. alas my poor soul! is this the best entertainment that the unkind world is able to afford the king of heaven! shall I lie and repose at my ease? While he my L. and master, in so poor a plight, is exposed to the winter's wrath? No no: Here I will not lie pampered in ease; there he shall not lie unknowen, unpitied, unplayned. I will take him away, I will never give rest to my eyes, till I find, or make a fitting place for my Lord, a tabernacle for the God of jacob. Inter ubera mea commorabitur: at least I will lock him up in his unworthy servant's breast. THE SECOND MEDITATION For the same Day. Because there was no place for them in the Inn. I. POINT. CONSIDER this with amaysement. jesus leaves heaven to save the world and the world will not know him: he comes into his own, and even his own receives him not. It were little enough, me thinks, that a poor woman, weary with travelling; and ready within a few hours to be delivered, should find the ordinary comfort, at least, of some poor chamber in an Inn, of fire, of a bed. And yet even this is denied the king and Queen of heaven. If there be place in the town for all others, there's none for them. They must pack away, and find the rocks of easier access than man's hart. And lodge in them. Aff. O the highness of the riches of the wisdom and knowledge of God, how incomprehensible are his judgements, how secret are his ways! o admirable! to see the true son of God, by a singular dispensation of the divine providence, necessitated, as it were, to take up his first night's lodging in a poor rock, or den: For there was no place for him in the Inn! II. POINT. Consider that it was not in judea only that there was no place for jesus, but the same straightness reigns over all the world. Change only the name, and we shall find the story verified of our unhappy country. Is there any place there for jesus, where his sacrifices are abhorred, his temples violated, the solemnity of his house abandoned, and his house itself become as a stable, or a den of thiefs? yea where all the memories of him, and his very name, gins to be razed out? Aff. But alas while we look a far off, we may find the fault at home: It is neither the ancient judea, nor our new Egypt alone which are preocupated; so that there is no place left for jesus. Let but each one look into his own hart, and he shall find that the greatest press and pussle is even there. There the world possesseth the greatest part, and the bed is two narrow for two, both God and it. There the multiplicity of secular thoughts do press in upon us. There is no place for jesus; nor place, nor time to be vacant, and to taste how sweet he is. He asketh us bread (in his poor members) and we refuse it him! drink, and we deny him water, what we give not them for his sake, we refuse him, not them; while we take not their miseries into our Hearts by commiseration, we repulse jesus; their is no place there left for him. MEDITATION I. For S. Stephen's day. I. POINT. CONSIDER that it is no wonder that Christ is not known by men, since men have left to be men, and are turned into the nature of brute beasts; to wit being placed in honour they understood it not, and thence, they were compared to brute beasts, and were made like unto them, Yes they aim at nothing but to feed fat, to find ease, to lie warm, to wanton it up and down, to generate and take delight. Are not these things common with men and beasts? And doth not yet man add to these many inventions of wit and Art, to court vanity, to invite luxe lust and sin? But lo the wisdom of the eternal father is lodged in a Cave, to teach ignorant man another lesson: to wit, that felicity is not to be found in vanity, in carnality, in heaps of gold, nay it cries out, as it were, to all the world by this example. Why do you love vanity and seek ally? It is not, it is not to be found in these follies. No, my ways are as fare removed from your ways, and my cogitations from your cogitations, as is heaven from earth. Aff. Seek still what you seek, o mortals, but seek it not where you seek it; seek it not in the follies of the world which knows not Christ; but seek it in the knowledge of Christ. Seek it not in the world which passeth away together with its concupiscences, but seek it in Christ, the Word made flesh, which remains for ever. Nay seek not Christ neither with hope to find him in pomp and state in the palaces of Kings, but in the poor crib with the poor, simple, and vigilant shepherd's, that is, with vigilancy, in simplicity, in poverty, in humility and abjection. There may proud man, being humbled, surely find and Know humble Christ. Resolution. I will seek then whom my soul loveth; Not in vanities as I did when I found him not. But, etc. And since the world neither receives; nor knows, nor cares for my Christ, I will neither admit into my hart, nor know, or care for the world etc. 2. POINT. Cons. Look upon this cave or stable as the true sohoole of all virtues, where the wisdom of heaven gives lessons of heavenly wisdom; where the eternally begotten, the only begotten son of God, jesus Christ, newly come down from heaven, is to frame in our hearts the impressions of Christianity: mhere the word which was in the beginning with God, and was even God himself, God of God, true God of true God, lying now dumb in a poor manger, for the love of poor man, who was become a brute beast, should speak louder to heaven-beloved Christian hearts then all the voices of men and Angels. Aff. O dear God O great God o truë God whom my soul with all its forces acknowledges and adores in this strange disguise; what is it thou wouldst speak to my hart by these dumb signs? What is it? Is't that thou wouldst signify hereby to the faithful and loving soul, that thou dost languish with love, and so in a love-pause remainest speechless? Is it, that never more love is spoken between true Lovers, then when tongues keep silence, and give hearts leave to speak by the eyes such mysteries as none but lovers understand? Is it, that man should wax dumb to the world, while the word appears dumb in the world? O speak thus, speak thus Dear Lord, to thy poor servant who gives ear to thee. And, whilst thou speakest, let the world keep silence; and turn as dead to me, as I to it. Let my tongue, and all the tumultuous people of my interior house, keep silence. Let my hart be silent too, and only give ear to this one necessary Word, saying: I am thy salvation: for I am jesus, thy Saviour. THE II. MEDITATION. I. POINT. CONS. But what is this silent word? That very same by which all things were made, and without which nothing was made, while he himself was not made but was begotten by an eternal generation, which none is capable to express. That word, from which all things had being, as from a very Ocean of being. That word, which was in the beginning, and in the beginning began to work upon nothing, and of it made all things; created Heaven and earth: for that little word fiat was said, and every thing began to rise out of the abyss of nothing, and have being, life, and motion, etc. By this word was said: Let light be made; and it presently was made, etc. Aff. O powerful almighty Lord! What humane wisdom is not struck dumb with the wonders and prodigies wrought by this now silent word? The wisdom of the world would teach us by Philosophy, that of nothing nothing is made: but this word▪ which is the Wisdom of heaven, assures us, that of Nothing all things were made: which while he is silent all the creatures together cry outwith a loudevoyce, we made not ourselves but he made us. O thou light of light! who in the beginning with a word made light in the world, and now comest down into it to enlighten all men, deign to be a light to my obscured hart, that it may discern as well the effects of thy word, as the silence of the ●ame. And clearly see, that as in the beginning that, made all things of nothing, so this, in time comes to repair all things made worse than nothing. And as that in the beginning made all things right, so this in time comes to rectify all things disordered. And grant that as we see all that we have & are, flowed from thy Bounty; so our firm resolution may ever be, that all we either have or are, may return to thee again, by our justice and gratitude. Fiat fiat. POINT 2. Conf. But yet what is this silent word? The very son of God, God; the true God: now the very son of Mary, the son of man, true man, flesh of our flesh, bones of our bones, God man, man God, God and man, one and the same. But if son, heir; if son of God; heir of the kingdom of God, heaven. If God man, and heir to the kingdom of heaven, than man hath gotten title to the kingdom of heaven. If son and heir, and to the kingdom of heaven, the king of heaven: man then gins, to reign, since a part and portion of him gins to reign, in him who reigned in the beginning, before the beginning, in time, before time, from all eternity. Aff. Yes my poor soul, it is no less excellent person than the son of God: the heir of God, the king of heaven, true God of true God, lies before thine eyes. Who, lest he might have been a less dear object to thy contemplation and love, while he was less accessible; of invisible he becomes visible in flesh, to thine eyes of flesh. And by an incomparable, and inconceivable transport of love, he who in the beginning made man to his own similitude; and likeness, vouchsafeth, in time to be made to the similitude and likeness of man, and to give us power thereby to become the sons of his heavenly father, the sons of God. The sons of God? the sons of thy heavenly father? Ah what joy, o jesus we are thy brothers then: and if brothers, heirs of God; coheires with thee, o dear saviour jesus Christ. dilate, dilate my hart, dear child from heaven, the bulk of thy overcharging dearness is too large to enter! Ah make me not poor with too much heavenly plenty; either bestow thy gifts according to my measure, and ability, to receive them, or enlarge my hart, and enable it to receive them, according to the proportion in which thou dagniest to bestow them. I poor contemptible wretch! borne the son of earth, made the son of God, the Heir of God The brother of IBSUS-CHRIST! coheir with jesus! let me, dear child, let me never more by a degenerous conversation. (In such or such things making reflection of your greatest imperfections, etc.) stain the noble family, and the dignity of the blood and alliance, into which I am addopted by thy graciousness. May I rather die then ever prove so base and disloyal. Amen. The first Med for Sanct Ihons' day. PONIT 1. Consider. But if son, hyere, heir of God, God: if king, king of heaven, king of majesty, king of glory. How becomes he then thus inglorious, thus left, thus lodged, thus laid? Marry out of mere goodness, free mercy and undue love; love of nations which sought him not, thought not of him; which cared not for him; nay which trangressed his commandments; violated his laws; rebelled against his will and pleasure. And that without any need he had of them, without any interest he pretended by them; out of mere love and mercy. Aff. Good and omnipotent God merciful and holy and dear father! much much do we owe thee for our creation, for having made us men, men the master pieces of the works of thy hand; for having-bestowed a whole world upon us, with all the admirable variety of creatures comprised therein, for our use and service: but incomparably, much more, now that thou hast sent thine own only son, thy son and heir, the king of heaven, equal to thyself. Those were great indeed yet earthly ones; but this, is even the best that heaven had to give; here thou didst indeed open and bestow thesaurum tuum optimum, thy very best treasure, so that the mostvastly greedy hart can neither desire, nor even imagine any thing greater, any thing equal to it, or even bearing any proportion with it. A son, in whom, thou wast well pleased; for a fugitive prodigal servant, in whom thou wast highly offended: and even while he was yet actually offending thee, then, even then, to put the greatest commendations upon thy mercy imaginable, then, Isay, thou sentest him, (cum adhuc inimici essemus) into abjection and provertie, into a poor hole of a rock, to be accompaigned with brute beasts, for that yet bruiter beast, man. I can only stand amazed at this strange dispensation and dignation of thine. To send a son for a servant: a saint, yea, the sanite of saints, for a sinner, a God for man! what a strong hope must this needs beget in the hart of a sinner? Resolution. I confide in thee then, o my dearest Lord, I depend wholly on thy mercy, etc. POINT 2. Consider that man was at an absolute loss, having strayed from his way; forsaken truth, and forfeited life; and this abridged word humanized, or clothed with our nature, is in very deed the way, truth and life, which he comes to teach the world. There is no way to Christ but by Christ, we live in darkness unless we be enlightened by the light of this truth, we live not indeed but languish and die, unless we be quickened and live by this life. This word alone delivers, this truth enlihgtens us to discover this way, and by this way, we walk home to this life, which is Christ. All these are folded up in this dumb word, which for our love is laid in a manger. Aff. yes, my soul, even so the case stood with us Sin had spread itself over all the sons of Adam, and they were all straying like lost sheep, and had for ever strayed and remained in their loss, had nor this good shepherd, Christ, come down to seek out and save what had perihed. And had not this Way met the wandering pilgrim, this truth illuminated the blind man that sat in darkness, and this life quickened the dying slave that lay under the shadow of death, he had still erred, remained still blind, and been dead for ever. For there is no other name under heaven whereby we ought to be saved. What obligations then have we to Christ our redeemer? how ought we to love this word, which teacheth us, or puts out this truth a sea-Beacon to us poor creatures, who are tossed at this huge sea, and proves a light to our feet to walk in this safe way, Christ; which securely leads to the permanency of an un changeable and everlasting life, which is his very self. Reso. In this way then will I walk and run for ever, if thou dear Lord wilt please to draw. This truth will I embrace for ever, if thou daignest to give perseverance. And this life of thine will I strive to lead, love. and breath after, till I be drunk up in life everlasting. PONIT. 1. Consider. That a i'll Cold, in the absence of the sun of justice, had eased and benumbed the hart of man, and rendered him senseless of all good, being cold, frozen, stupid, without all feeling of heavenly things; and this divine word, which, notwithstanding the Cold which he now endures, is indeed a consuming fire, is come down into the earth with his heavenly fire, and what is his desire but that it should fix upon those benumbed hearts of ours, and inflame them with his holy and burning love? For what will ever be able to do it, if this heavenly Prometheus, this firebringing Messenger be not able to set us on fire? What will be ever powerful enough to speak excess of love to men's hearts, and to oblige them to love, if the mute eloquence of a God lying dumb, the Word itself left speechless, in a manger for their love, be not able to do it? And this is the extaticall love-language of the divine Word which lies before our eyes this day in the crib. Aff. Alas I, my poor hart, we are cold, frozen, and senseless indeed in point of spiritual things; we relish not, we perceive not the things which are of God. And yet our misery is so much the greater, that perceiving ourselves deadly cold, we rather choose to starve then approach to the fire, that active, sacred, heavenly fire, which comes not down but to burn, to burn our frozen hearts, as some times it did those two primitive Hearts with whom he walked in the way to Emaus, who found their hearts burning while he spoke. And as it did your holy father than he cried out, as one love sick. What is this that I feel? what kind of fire is this that warms my hart? which so sweetly burns, so secretly shines, so deliciously seizes upon, and inflames my soul with a dear delight? Ah! this divine Word, is indeed, as David qualified it, ignitum vehementer, but it was in his meditation that it burned all out in a flame. But how should this happen, si nemo recogitet cord, if none heartily think of it? how should hearts burn, if none apply hearts to the fire? Resp. If his will be that it should burn, then, let our hearts in conformity to that divine Word and Will say, thy will be done. And with your Holy father. Inflame and pierce the very marrow of my dull hart, with those saveing fires of thine: and let the flame of thy holy fervour, dry up and consume the peccant humours of my body and mind. 2. POINT. Consider then, that it was love indeed, buring love and charity, that brought down this silent word, this beautiful saluation-weeping-child, this King, this metamorphized God of ours. It was the immense and eternal love of the Father and the son, the holy Ghost, by which he was conceived in the sacred and pure Womb of this Virgin Mother. 'twas love that brought him out, Love that lodged him in this poor cottage; Love that swaddled him in poor clouts Love that laid him in this manger: And love of us, poor, lost, miserable, sinful men. Propter nos homines: for us men, assures faith, and for our salvation he descended from heaven; For his exceeding great charity with which he loved the World saith the great Apostle. Affec. Oh what a hot battery doth Love lay to our soul! what doth this full, inflamed expression of love say to our hearts, but dilectus mens mihi: the beloved soul of man, is mine? And what should, or can man reply, but & ego illi Yes dear Lord, thine I am entirely, and thou shalt be mine for ever: my part, my portion, my substance, the one thing which I only desire, my dear delight in time and eternity. What doth this say, but deliciae meae esse cum filiis hominum. My delights are to be with the sons of men? And what shall the lost sons of men say, but our dearest delights are, and shall ever be, to be with the son of God. His love to me, hath made him being the lord and Master, stoop below men, and lie amongst brute beasts: and shall not my Love to him being but a poor sinful servant, make me, in true desire, lie under the feet of all men? Thy charity and example doth urge me to love thee, and by thy precept I am obliged to it, But yet alas who is able to love thee but by thine own gift. Give then, o Lord, what thou commandest, and command what thou wilt. THE FOURTH MEDITATION Of Humility, Christ's first lesson in the stable. I. POINT. COnsider that if Charity brought him down from heaven, it was humility which was to entertain him in earth. If charity made the son of God become the son of man; it was humility which made the mother of God become the handmaid of God and man. If the bowels of God's mercy, jesus Christ, begotten from all Eternity, was sent down, humility was to be the ladder, by which he was to descend for he beheld (that is approved) the humility of his handmaid. And as man's humility or abjection was the first thing which mercy looked upon from heaven, so was it the first lesson which he taught in earth, against that great sin which was the beginning of all mischief both in heaven and in earth. To th'end that as God looking upon man's abjection became man: so man by looking upon, and imitating the abjection and humiliation of a God, might be raised to the dignity of an Angel, or a God indeed, and so be published happy for ever by all Nations. Aff. Ah poor miserable man, never esteem thou gins to learn any thing aright in this school of Christianity, unless thou beginst where Christ began. Never think thou hast learned any thing, till thou hast taken out this first lesson: for what is said by S. Paul of charity, is also verified, saith Saint Augustine, of humility. If I should transport mountains, give all my goods to the poor, and even my body itself to burn, and yet want humility! it profits me nothing. O infinite mercy! boundless charity! abismall humility! who is he that upon the disclosing of those bowels of Mercy, which brought Majesty down into misery, abjection, humiliation, who is he, I say, that will not humble himself? Resolution. My eyes shall be always set upon this humble Majesty, and mine own misery, that in the acknowledgement of that truth I may ever truly humble myself, for his sake; and in imitation of him, be below all his creatures, etc. I. POINT. Consider that this vile stable. this narrow manger, this common place of shelter for brute beasts, this ox and Ass, this eternity not a day old, this disguise or form of a servant, these infant tears, seem to say to the eye, and by the eye to the hart, which afterwards he shall with his own mouth express in words: Learn of me, because I am mild and humble of hart: My Little children, Learn of me your God become a little child, a lesson shut up from the wise and prudent of the world, and left to me in my littleness to reveal it to little ones, because I am mild and humble of hart: not in word and exterior comportement only, but in effect, with hart and affection. Aff O Angels of heaven, is this the Majesty, which you incessantly praise? whom the Dominations adore? whom the powers dread with trembling? whom the heavens, ând heavenly virtues, the Cherubins and Seraphins never cease to proclaine Holy, Holy, Holy? O King of Angels is this thine own only son equal to thyself in Majesty; whom we see in a manger? among brute beasts? cold, weeping, abject (just like one of us) O dear Saviour or mild son of the highest, how low, how low, doth thy humility descend? and withal, how high doth thy charity burn up in this action? O vain man! what will ever be able to work down thy proud heart, if the humility of a God will not do it? if power become impotent, if strength grown infirm cannot prevail? Ah what is more strange, more detestable, more grievously punis-hable, then that when we behold him that is the highest in the kingdom of God, made the least, and lowest, in this kingdom of men; for man's example and love, man will yet be puffed up and remain high in selfe-esteeme? THE SECONDE MEDITATION For the same day. I. POINT. CCNSIDER again the circumstances of the stable, manger, etc. and you will find that where humility is practised, her sister Obedience is not fare absent. If Christ by all these things preach perfect humility, it is in order to Obedience. He humbled himself, being made Obedient saith the great Aplostle. If the stable be poor, Manger narrow etc. he therefore humbly endures them, because such is his heavenly fathers will. As my father commanded me so I do. I came down from heaven not to do mine own will, but his who sent me. Whence S. Paul pronounceth a strange word. Though he was the very son of God, yet he was to learn Obedience by what he suffered here below, being other wise, as God, equal to his heavenly father, and as such, could not obey. Aff. Have we them a true desire to imitate our Saviour jesus Christ? Let us then humbly obey him; and by his example, and for his love all others, to whom Obedience may be due. Our dear Lord love's it, and puts so high a rate upon it, that he chooses rather to lay down his life then to leave it, which he knows to be more dear in his heavenly Father's sight, than victim of sacryfices, which yet are the special worship due to God alone. Do we resolve Christianly to overcome the world, the flesh, and the Devil? Let's humbly obey then: For the humble and obedient man can indeed relate his victories: The best effects of victory is but peace, and the humble and obedient man, conquers the hearts of all men, and hath peace with all men, yet he enjoys it especially in his own little world, his own hart, where he continually feasts and reigns: Christ came not from heaven into this world to do his own will, but his that sent him; nor come we out of the world into Religion, to do our own wills, but his will, in theirs, whom his providence places over us. Resolution We will then continually say in our hearts upon all occasions, thy blessed will be done, o heavenly father; and with our blessed Saviour: not my will, but thine be done, etc. 2. POINT. Consider, that this stable is not only the school of humility, and obedience, but of poverty also, since humility is never sure, which love's not poverty. And where, or how shall we ever learn it, if not of him, who when he was most rich became poor, that we might be enriched by his abundance? Behold he is borne of a poor mother, brought out in a poor stable, wraped up in poor clothes, laid in a poor bed, accompanied with a poor ox and an ass; visited by poor shepherd's; destitute of all conveniences, of all necessaries. And yet it is even he who so little stood in need of our assistance, that he said by the Prophet, If I be hungry I will not tell thee, because the universal world is mine. And yet it is even he who feeds the birds of the air, who now is fed with the milk of a poor Maid. Aff. Give suck Marie, give suck to thy God, thy son, thy Creator, who feeds thee and all the world. And yet now, to manifest his extreme want, daignes to be fed by thee: feed him, I say, holy virgin; while we with admiration behold him and thee in this poor plight, and learn the blessed examples of your humility, obedience, and poverty. And indeed what Christian heart will not resolve to be humble, obedient and poor, with humble, obedient, and poor jesus and Marie? And that with a good will too and without constraint for his sake, who was not necessitated to it by misfortune, or force, but embraced it by his own free choice. Wisdom wanted not means to relieve himself. That providence which feeds the birds of the air, could have shewerd down a heavenly provision of Manna; clothed himself with the sun, and made a thousand celestial mansions to have lodged in▪ Yet to teach the world poverty, he would deprive himself of all ordinary commodity. Resolution. What is the poorest and meanest then, shall best please me, because it most resembles my Lord and Master, whose livery I will ever rejoice to wear, etc. THE FIFTH MEDITATION. I. POINT. CONSIDER that in this stable Virginity is also taught. Virginity which is never more safe, or even safe indeed, save in the company of humility, obedience and poverty Virginity which found not in earth what to imitate, but had recourse to the example of the Angels, till jesus choosed to be borne in Bethleem stable, and to propose himself for the example, and Doctor, and giver of it. jesus would be borne, but of a virgin, to put the highest rate possible upon virginity. Marry a Virgin was content to bear a son, but he was to be à God, a Saviour of the world. And thence, before, in, and after childbirth, she remained more pure than an Angel, more pure than an Archangel, more pure than Cherubin, Seraphim, and only less pure than purity itself, by which she was made pure, and which too, by singular privilege, she brought out to save the impure and dirty world. Off, Thou, dear JESUS, gavest the example, and lo we are ready to embrace it: we have heard thy heavenly voice, and we have been enabled by thy grace, to bid A dieu to all, and follow thee in the fairepathes of this Angelical virtue. But alas dear Rabboni, 'tis our aims only that are aims of Angels; our performances are but the performances of men full of defects and imperfections. Our spirits are prompe, but our flesh is infirm. And who is able to render that clean which is conceived in uncleanness, save thyself alone, O God? Thou commandest continency, give what thou commandest, for without thy gift, we have it not, we cannot have it, or having it, even conserve it! Nay the very good desires we have of it, are thine too: Give then dear Lord what thou commandest, and command what thou wilt. And thou o mother of purity, the fruit of whose virginity makes the world happy: to thee we exiled Children of Eve have recourse, praying to thee with groans and tears to obtain for us of thy virginal child, true humility of hart, obedience, and love of poverty, wherein alone we apprehend virginity secure; since even thine own more than angelical virginity had not pleased, had it not been accompaigned with humility, as a great Father dares affirm. And therefore, Monstra te esse matrem. Sumat per te preces, Qui pro nobis natus, Tulit esse Tuus. 2. POINT. Consid. Let us yet go to this heavenly school, the stable, to learn the perfect contempt of the world. Christ comes into the world and the world knows him not; nor will he know the world. Christ comes into the world as into his own property, and it receives him not, nor will he receive the world into his familiarity; but contrarily doth himself, and by his examble, will have all his, to tread quite contrary to it, and to make continual war against it. His poverty exclaims against its riches; his virginal birth cries out against its concupiscences; his humble obedience decryes its ambition, and pride of life. These are the Christian documents, and cries, of this blessed stable. Aff. The world, o Christian, will not know thy Christ, nor do thou know it, no more than he did; entertain no love for it; give no credit to it, for it seeks but to engage, and seduce thee; it tells the of I know not what pleasures, but believe those that have been so unhappy as to have tasted what it could afford, and they found them nothing else but vanity of vanity and affliction of spirit. They fool, but fill not; they allure but feed not, they swell but satiate not, upon the word of S. Augustine, they are painful pleasures, and are not like the joys of thy Lord, believe it they are not, nor bear they any proportion therewith. The bed of our heart is too straight, it is not capable of both God and the world. If we be friends with it, we must be God's enemies. And still as we begin to love it, it gins to leave us: for it quickly passes by, with all its concupiscences. Resolution. Live jesus then in my hart, and possess it wholly to himself. And may the love of that bewitching liar be for ever banished from thence, as the very object of my hatred, since it hated my Lord and Master. and he it, etc. THE SECONDE MEDITATION For the same Day. I. POINT. CONSIDER that blessed school of the stable is still open, and another most important Christian lesson is to be learned, which is, unless one renounce all that he doth possess he cannot be Christ's Disciple. The prudence of the flesh is death, and if we live according to it, die we must eternally. If we desire to live to Christ, and with Christ, and follow Christ, we must first deny ourselves, die to ourselves, or our own inclinations; take up our cross and follow him! this is the condition of our Christian obligation; there is no mean, Christians must die to live. This doth Christ cry out to our hearts, by the rigour of the cold which he endures, by his hard entertainment, by his scrikes, by his tears, etc. by his humility, obedience, poverty, etc. Aff. Will we then, or will we not be Christ's disciples? Let's examine our immost thoughts, and discover our resolutions, and know indeed, in this holy time, what they are. Will we not? In vain then do we bear the name of a Christian; in vain were we baptised; in vain do we usurp the quality of spouses, if we will not, even be servants. Or will we! Read then and mark the condition of our obligation. We cannot be his Disciples unless we renounce all that we possess. The Goods of body, of mind, of fortune. Let none deceive himself, this must be done, or nothing is done; as to our eternal possession. Die we must to all these; die we must to self love, self conceit, to our commodity, our humour, etc. and take up our Cross to follow Christ, according to the blessed example which he gives us in this infancy of his, in his very first entry into this world. Nor is it good wishes will do it, but effects. Nor can we pay this duty in part, but it must be wholly done. Unless ye renounce all that you possess, all, you cannot be my Disciples. 2. POINT Consider yet in the stable, that the very beholding of Christ a child preaches forceably to our hearts, that unless we be converted, and become little children, we cannot enter into the kingdom of heaven. Pride cannot ascend with humble Christ; a big swollen hart cannot pass through Christ's narrow way which leads to life everlasting. We must then of necessity turn newborn children together with our newborn Christ. Children I say, which willingly and lovingly run after their father. Love's their mother: Have no animosity against their neighbour: put the same rate upon a piece of gold and a piece of lead: whose tender hearts are not puffed up with pride, nor gripped with hatred, nor disguised with fictions, but are mild, and simple, sweet and maniable, permitting themselves to be carried whither soener the mother pleaseth. This is the lesson we are to learn of Christ a child. Aff. If heaven be our aim then! If Christ be our example: if we intent to live Christianly indeed, we must put off the old man, with the inclinations, and impressions which he hath contracted; and put on the new with Christ who is according to Gods own hart. The son of God (our Christ) is become a child, and we too, be we as old as we will, as learned as we will, be we as wise as salomon's, be we as strong as Samsons, will we nill we, our great hart must stoop, and we must become little children again, if we will be Christ's. Heaven and earth may pass, but this word of God can never pass, unless you become little children again, you cannot enter into the kingdom of heaven. Yield, yield then my stubborn hart, yield thyself to this blessed example of thy Christ, which by conquering thee will make thee à Conqueror for ever. Run after thy dear father Christ, as still fearing to fall: tenderly love thy Catholic mother, and stick close to the chaste breasts of her counsels: strive to be humble, meek, docile, little solicitous how thou are dealt with: be in fine, as a piece of clay in the porters hands: only beseeth him to make thee a vessel of honour, not of contumely. THE SIXTH MEDITATION. The comforts of the stable. I. POINT. CONSIDER that under the humble weak and young members of this tender babe, the power of a Divine Majesty is shrewded. It is God that lies sucking at this Virgin mother's breasts. He is veiled indeed with the poverty of vile clothes, and endures the hard and narrow manger, but it is mercy which moved him humbly to it, to th'end the lost world might be redeemed. He useth the strikes of a child, but it is to th'end that by them we might avoid eternal lamentations and gnashing of teeth. He is wrapped in poor clothes, but they serve to wipe away the filth of our sins. Hes laid in a manger as the meat of brute-beastes; but he is indeed the fatninge food of men and Angels. Aff. Yes my soul, the place wherein thou stands is holy. It is the very Majesty of heaven which is here: It is the very God which made thee, who lies before thee. This stable is his holy temple, These poor appearances which may seem to hid him from thine eyes, deliver him more tenderly to thy hart, for whose love he lies thus veiled. So that by how much he descends lower, by so much, do thy hopes ascend higher. For what mayst thou not confidently expect from an alpowerfull Lord so humbléd for thy sake? Fly to him with an humble love, and a perseverant confidence, and thy redemption is even at hand. O what mercy do not these abject postures speak? what consolation do not these tears give? What man can despair for whom a God weeps? 2. POINT. Consider that this little child is constituted judge of Heaven and earth by his heavenly father, who takes and tears in pieces the hand write of our ancient debts, and mercifully pardonns all our offences: so that we are freed from our fears of our first Father's prevarication, wherein all mortals were involved. Behold that Champion present with us, who frees us from the yoke of our old Captivity, bringing joy and gladness to the mournful. Cast off thy yoke thou captive daughter of sion. Thy mild king is come to abate the pride, and subdue the tyranny, of his, and our, most furious foe. Aff. What hopes of safety, may not the poor criminal justly have, when he understands that the judge prevents the judgement day, out of a desire to find an occasion to save him? when he perceives that the said judge is more inclined to give, than he to ask mercy. When he causes proclamation to be made. That he comes not to judge but to save the world. When he tears the write or Evidences which the adversary can produce against him. Such a judge, o my poor sinful soul, may we now find our God, to wit, a jesus, a Saviour in this acceptable time, in this day of salvation. There is now therefore no damnation to those that are in Christ jesus. Resolution. I will rise therefore out of this, or that bad custom (reflecting upon it in particular) which I observe myself subject to. And run to my mild judge with an humble confidence, etc. THE II. MEDITATION For the same day. I. POINT. CONSIDER a strange and comfortable change of the hand of the highest, he, who formely spoke only in quality of Lord and master out of the clouds, and out of fire, saying; I am thy Lord, I am thy God: God is a Lord of revenge, etc. Is now come down from Majesty, as it were, and comes down to us, and speaks to us in quality of man, yea the mildest of men. Then did his power appear in the creation of the world, and his infinite wisdom in the gowerning of it: but to us, the benignity and humanity of God a Saviour is manifested. He comes in our nature, in quality of our brother, that he may show, as well his brotherly, as fatherly affection and pity, to the poor man created by him. Aff. What doth this singular graciousness cry out to our hearts but consolamini consolamini, be comforted be comforted my people? I will not the death of a sinner but rather that he be converted and live. Here is now no dreadful jehovah, no thunder, no lightning to terrify thee; but thy mild Emmanuell, thy God with thee, a meek, tender, weeping child; our flesh and our brother who is come to dwell amongst us. Let not the ancient reproach, (Where is thy God?) be any more a corrasive unto thee. For even here he is, in flesh, like one of us, There is now no need, upon the hearing of his voice, to hide thyself with thy first parents: nay his voice is the scrikes of a tender babe, fare more apt to beget pity in man's heart, then to strike it with dread. He cannot forbear to love his own brethrens, his own flesh and blood, his own bowels. I. POINT. Consider that though when I look upon myself, such as I am indeed, poor, naked, blind, lame, abject and miserable, I have more cause of confusion than confidence: Yea, when I represent unto myself the multitude, and grievousness of my sins (which can never be better known them by the gratnesse of the price, which is sent down for their redemption) I find myself even weighed down to hell, and am ready to despair. Yet the greatness of the same price too possesses my hart with strong hopes of redemption, when I observe Wisdom itself employ the blood of the lamb, the blood of this tender babe, the son of Marry, and the son of God, to make a precious bathe for the cure of my leprosy, I cannot despair. Aff. O God what is man that thou dost thus magnify him? Or the son of man, that thou puttest thy heavenly hart upon him? Is he turned some precious thing which formerly thou wast not acquainted with? Has he got some nobleness of being, which issued not from thine own hand? Is he not still, dust and ashes, earth, earth, earth, of which thou mad'st him? Nay but, dear Lord, hath he not added malice to this base matter of which he was made? Had not all flesh corrupted its ways; so that none did well, not one? Did not multitudes of crimes and abominations stand up in thy sight, and cry out for revenge? What proportion is there then betwixt the price and the thing prized! Betwixt the blood of an innocent son, and a sinful servant? The blood of a God, and worthless man? O too too dear price! o too plentiful Redemption! I can find nothing here but amaysement, and o Altitudos. And conclude with all the gratitude my soul can conceive, that thy friends, o God, are too much honoured: and their Principality too well established, by this too dear a price, THE SEAVENTH MEDIT. I. POINT. CONSIDER that when man was so heavy hearted that he could not ascend. The hart of a God was so gracious that he would descend to him. The earth was too heavy to mount into heaven, but heaven could find a means to transport itself, as it were, into earth. For is not this Cave a very heaven indeed, since God here truly Keeps his residence, and hath his quires of Angels singing about him? Where God is, there is his Court, and where the Court is, there are the Courtiers; and where the Courtiers are, there is the duty of Courtiers exercised, to wit they behold and love, they love and behold and with prone adorations sing Sanctus, Sanctus, Sanctus, holy holy holy. This stable than is a very heaven indeed. Venite adoremus. Affect. Yes, my soul, it is my very God who lies in this stable, in this earthly Heaven; the God that made me, that conserves me, that shall judge me, come down first to redeem me, and in his own person show me the way of salvation. It is my God: and if my faith be lively, I may hear a multitude of the heavenly Army praising God, and saying: Glory in the highest to God, etc. Let us take a part with them, o my soul, and sing with the whole endeavour of our heart. We praise thee: we bless thee: we adore thee: we glorify thee: we give thee thanks for thy great glory. O Lord God o Lamb of God o Son of the Father, who takest away the sins of the world, have mercy on us. Who takest away the sins of the world, admit our humble supplication. Yes dear Lord: For thou alone art holy; thou alone art Lord; thou alone art the son of the Almighty God. Resol. I will not then despair (of overcoming this or that, etc.) In this Lord, in this son of the Almighty, in this saving Lamb which takes away the sins of the world, who comforts me (though otherwise I be but earth and ashes) I am able to do all things, etc. THE SECONDE MEDITATION For the same day. I. POINT. CONSIDER who are the first Courtiers who are called to this heavenly Celle, this earthly Heaven or Court; and we shall find, that it is not the learned, wise, and of the world (that by Christ's example we may learn still more and more to contemn the same) but the poor, humble, simple, vigilant shepherd's; who are so separated from the world, that they can hardly be said to have any commerce with it at all. Christ is sarce yet an hour old amongst us, and he already gins to set upon the work for which he was sent .. He comes for man's salvation, and man is presently sent for: yea the poorest of men, (the poor shepherd's) to be spectators of his poverty: to wit the Lamb is borne, and it is but fitting that the shepherd's should give their attendance. Aff. Observe, observe diligently, o my soul, the ways of the Lord thy God, which are still so contrary to those of the world. When a mother was to be choysen, he cast his eyes upon an humble handmaid. When divine providence was to provide a Palace in earth, for the king of Heaven, it was a poor stable. When Courtiers are to be sent for; the very first Embassy that Wisdom makes, is not to Kings and Princes, but to poor contemptible clowns. O strange confusion to the proud Potentates of this world! O singular consolation to the humble, poor, and simple who have no commerce with the same! while they neither know the world, nor the world them, nor is worthy of them, they are blest with first visits from God and Angels. Yes dear Saviour, thou makest well appear by this first act, that thou art sent indeed to preach to the poor. Riches do rob us of our souls. Learing puffes us up with pride. Honour's quite transport our hearts to vanity. In poverty, and true simplicity, our soul is safe, and daily converses with God and his Angels. In fine; either have we choysen well (in this our religious state, etc.) or wisdom itself made a bad choice. 2. POINT. Consider what Messenger is sent to call these poor silly souls who are hardly held company for other men. No less than an Angel, and he too, accompaigned with whole multitudes of Angels. They were to find the lamb, their God, less than man: but they had an Angel before hand to assure them, that how ever they found him, he was no less than both their God. Their simplicity might have been surprised and scandalised by his poverty, whom the world would not know: but his heavenly Father acknowledged him for his son coequal to himself, and made one and the same Gloria be sunge to them both, by the multitudes of his heavenly Choristers, in the poor shepherd's hearing, assuring them and the world by them, of a great joy in the birth of a saviour, who was Christ their Messiah. So that they were sent with a lesson, taught by an Angel, to glorify and adore their God, in the form of a poor infant swaddled in clothes, and laid in a manger. Aff. O how graciously heaven and earth begin to make acquaintance! O poor silly man how happy thou art (wouldst thou but once diligently ponder and konws thine own happiness) to see thy hart so courted by a King? Who sends out his ministering Angels to call thee to his presence; who while he is humble and abject for thy love, he leaves not to be high to, but still mixeth his humility and mildness with Majesty. He is in appearance a poor child; but is in very deed thy God on high. He is lodged amongst beasts; but his carole is sung by Quires of Angels. Sing with them then, mysoule, Glory to thy God; to him alone it is due, nor will he give it to another. Pay that duty first to him, or no peace will follow: justice and peace. Otherwise we may cry peace, peace, as long as we will, we shall never enjoy it, while we remain in that impiety and injustice of robbing God of his Glory. Resolution. I will then Angelic, sing, say, work, and do all my actions to God's honour and glory, etc. that I may be partaker of his peace, which passes man's understanding, etc. THE VIII. MEDITATION. For new-years-day. I. POINT. CONSIDER that this good news, which the Angels told us these days past, of the birth of a saviour, comes home, this good new yearesday to our uses and profit: being indeed the best new-yeares-gife that Heaven had to give. For if he were borne for us, these days past, this present day, he is given to us. He is ours then by a double title, and that too the best imaginable: By birthright: nobis natus. Born for us: And by Deed of free gift: nobis datus. Given to us. Affection. O Bounty! Bounty! Bounty! so old! for thou lovedst me from all eternity. And yet so new! for thou, lovest me in time too, and by the imensitie of thy gift, showest the imensitie of thy bounty. Learn, my soul, by the greatness of this present, the greanesse of the price, which Heaven puts upon thee. And do not sell thyself to the earth for an undervalue. Learn by this a holy pride, know that thou art more worth, than any thing it hath to bestow. Thou wert told by S. Augustine, that the kingdom of Heaven, being to be sold, was just worth as much as thou art; but me thinks, we may add to that rate, since the king of Heaven is given for thee. Give thyself, and thou shalt have them both. Ah! make-not away this fair inheritance for a mess of pottage, Change not the chaste loves of a heavenly spouse for the bitter Mandragores of the world. The riches of heaven is given to thee for thy New years gift; give at least, the poverty of the earth bacl again. Da teipsum & habebis. Why dost thou stand upon the price? (strive to have a good answer to this question) and▪ I hope you will find yourself forced to conclude a good bargain, to begin the year and say▪ Resolution. God is my gift, himself he freely gave me. God's gift I am, and now but Cod shall have me. 2. POINT. Consider that this day, our blessed saviour gins to show in very deed he is ours, borne for us given to us; since he gins to shed his precious blood for us: for the eighth day is come and according to the law he is to be circumcised. The lawgiver is not subject to the law: the son of God cannot be liable to sin: the son of a virgin, cannot be subject to corruption: innocence hath nothing to do with the marks of a sinner. And yet the poor innocent lamb without spot, which comes to take away the sins of the word, will be branded with the infamous mark of a sinner; not for his own, buth for our sins, sed omnia propter electos saith S. Bernard. Affect. O my dear jesus! to what a low degree of humiliation and abjection, and even scandal of thyself, doth love lead thee? For there will be those, who, while they too clearly read the a man, by this thy sacred blood, will deny thy divinity. There will be those, who knowing punishment, to be still the punishment of sin, that by seeing thy punishment, will imagine some crime in thee. There will be those, who beholding thee with an impious eye, will laugh at a bloody God; how ever, to pious eyes, it appears the the greatest mystery and miracle of love. O heavenly father! this is thine only child, in whom thou art so well pleased, who is so innocent, immaculate, unspotted. Is it for the sins of thy people thou hast so struck him? O man! how doth this action confounded thy pride, and discover thyself to thyself? we easily commit sin, even in the sight of God: but blush to appear sinners in the sight of men etc. Or if we chance to have that humility and justice in us, as patïently to suffer reprehension, reproach, or punishment, when we see we are in fault; yet, are their any to be found, who knows what it means to suffer, where we either indeed are, or at least, where we apprehend ourselves innocent? That, even best, Christians, are content to leave to Christ alone. THE SECONDE MEDITATION. For the same day. II. POINT. CONSIDER Virgins, consider Christians, old and young, and all that hope to be saved by the blood of Christ, what these sacred drops, which fall from our Christ, say to our hearts. What do they say (unless our hearts be of stone) but I will (and beg by this example without example, where no law obliged, no debt was due) your patience, your mortification, your resignation, your obedience, your humiliation? You call me Abba pater, father, father; and I am so: show the duty of children then by following your father's footsteps. You call me Lord, and I am so: make good than the duty of servants, in accomplishing the will of your Lord. I will obedience etc. not will-worshippe; not sacryfices of your own invention, and choice. And this irrevocable will and Conuenant of mine, I writ down in letters of mine own blood, that loving children may never forget it. Affect. No my soul, there was indeed no connection betwixt an innocent Saviour, and the marks of a sinner: no necessity for a God to employ this painful and shameful means (who had a thousand other ways in his wisdom to have performed the work of man's redemption) but to teach us patience, with what ever might befall us, seem it never so little suitable to the thoughts we may have of our own innocence. Mortification, by suffering some corporal pain, be it by our own, or some other hand; be it by accident, sickness, or otherwise. Obedience, whether to our superiors as we are bound etc. Or even to every creature for charity's sake, where there appears no other obligation. And conceive we always hear Christ, by this example, say unto our hearts: what great matter is it etc. if you being but dirt and asks, subject yourselves to man, for Gods fake, since I who am omnipotent, became humbly subject to man for your sakes? O dust, learn of me to obey. Learn of me, o earth and clay, to humble thyself, and cast thyself, under the feet of all men for my Love.. Consider Yet further that the heavenly drops of blood which fall from a God, speak more powerfully to pious hearts, than Malachi to the people of Israel, saying: dilexi v●s: I have loved you. That is, I have, do, and shall love you; since there is neither time past, nor time to come, with God. I have loved you from eternity, and thence I am come in time to save you. I do love you in time present, and thence I give the first drops of my blood for you. I will love you in time to come, and will pour out my heart's blood for you; in earnest whereof I now lay down these drops. I have loved you, and so called you by preventing grace, while you thought not of it. I do love you, and so assist you by cooperating grace. I will love you, and so make my subsequent grace accompaignie you to the end; and for assurance of this, I now pay down these drops. Affec. O how wonderfully thou hast loved us, o heâuenly Father, since for our sakes thou didst not even spare thine own only son! How tenderly didst thou love us, o dear beloved son of the Almighty, who for our sakes, didst not refuse that painful employment, but dost, even so airely, testify the excess of thy love, by the loss of thy blood? By which dear pledges, being parts of the price of my Redemption, I apprehend it even near at hand. Let Israel now say that he is good, that his mercy is for ever. Let the house of Aaron now say, that his mercy is for ever. Come let's love him, let's love him, we that are redeemed by his blood, because his mercies are for ever. Let our tongues publish his love, and mercy; let our heart's love and praise him; and let our very bowels pronounce, o Lord, who is like to thee! Enable us, dear jesus, to understand, discern, and reverence, with due honour, this admirable mystery of piety, which is manifested in the flesh, hath appeared to the Angels, is preached to the gentiles, is believed by the world, and this day, is signed in blood, Venite adoremus. THE FIRST MEDITATION FOR THE. Day after new yearesday of the name of JESUS. I. POINT. COnsider. That though all the names, used by men to signify the Deity, were from all eternity, are in time, and shall for ever, be most worthily, blessed, praised, and admired by men and Angels: yet to us Christians, the name of our Christ, JESUS, by which he was called this day, is by justest right most dear and praiseworthy. For whether we use the word, Elin, which signifies. God, and is interpreted strong: Elion, which signifies High: or Adonai, which we interpret Lord: or Saddai which may be called Almighty, or else, jehovah, which the Hebrews esteemed ineffable: none of them intimates so much, and so present consolation to us poor sinners, as doth our mild Emmanuel, which signifies, our God with us: our jesus, a Saviour, who gins even to pour out his precious blood for us. Affection. Be all thy names, o great Lord God, praised, preached, admired, magnified, sanctified for ever, by men and Angels, and all thy creatures in general, whether they signify, strength, power, Majesty, Omnipotency, immensity, infinity, or what ever else, which we can in no sort express, nor even by imagination conceive: so vastly great, so ineffable, so inconceivable is the Lord and Master whom we serve! Yet most dear Saviour jesus, be thy most mellifluous name, as nearer to my eyes and interests, so always nearer and dearer so my hart. Be that saving and sanctifying name, cherished, and sanctfied by us poor miscrable sinners, above all other names: because thou, o dear lamb, who wast slain for me, is most worthy of glory and honour, and benediction, and all that ever my narrow hart is able to device etc. 2. POINT. Consider that all the names we read, intimate either power and Majesty; or grace and mercy: according to that of the Royal Prophet: I have heard these things: Power is Gods, and mercy is thine, o Lord. According to his Majesty his name is holy and terrible: But this new name, JESUS, which is given to him in earth, signifies nothing but mildness, mercy and salvation: for the name of JESUS, saith your holy Father, is a sweet name, a delightful name, a name of dear consolation, and blessed hope to the sinner. Nay, it doth not so much speak comfort, and confirm our hopes, as even disclose the bowels of the heavenly child's mercy, while he lays down his blood to take up a name of mercy: For the day was come that the child should be cir; cumcised, and his name was called JESUS. Affection. When I hear those great, and dreadful names of power and majesty, I am even struck with astonishment, and I am ready to hid myself, with Adam, from the face of God's wroth. Marry when I hear of a mild Emmanuel, an innocent Lamb, a meek, tender, young child, jesus the son of Marie, that honie-name, that oil poured out, my fears vanish, and my hart conceives a strange, and strong confidence, and boldly and joyfully I approach to my young brother. For in him, I discover Majesty and mildness matched together, in the same seat or subject: I observe justice and Peace met together in him, and giving each other mutually sweet kisses of reconcilement. And my hart can harbour no other thoughts, but of peace and reconcilement together with them; and still it pronounceth with heavenly joy and jubilee. Live jesus live in my poor hart, Live jesus there, and ne'er departed. THE II. MEDITATION For the same day. I. POINT. CONSIDER that this name of jesus, was not imposed by Marie, or joseph, or even by an Angel, but God the father, who best knew the dignity of it, imposed it himself by the ministry of an Angel. Nor is it a name pointing out some propriety only, as those others, Christ, Pastor, Lion, Lamb, Rock, door, vine, way etc. but it is his own proper name, and properly speaking, that he, and no other, comes to deliver the people from their sins. Affect. No, my dear Saviour jesus, it is thou thyself that hast raised to thyself a name of glory, by the redemption of thy people. Abraham hath not known us, and Israel hath been ignorant of us: but thou art our Father, our Redeemer; from the beginning is this blessed name of thine. Thou art indeed, our Christ, our anointed king, 'tis most true: thou art our Pastor, to bring bacl us lost sheep upon thine own shoulders: thou art a Lion of the tribe of juda, to conquer for us: thou art the Lamb who takest away the sins of the world: thou the Rock upon which we safely build: thou the Door by which alone we enter into life: thou the true vine producing wine begetting virgins: thou the way by which we securely walk towards eternity; but this new name jesus, is the only name under heaven, whereby we ought to be saved. Be therefore, jesus, to me, and save me. Amen. 2. POINT. Consider that he had not this name neither, by course or chance, nor yet by free gift, but he purchased it at a dear rate, acquisivit sanguine suo, with the price of his own precious blood (whence we are rightly called a purchased people) and so he gins not to enter into the possession of that name, till he put down the first drops, as the earnest penny. Lo then how properly, justly, and mercifully for us, this name of jesus is his. Affect. He was ours, both by birth, and free gift, Nobis natus, nobis datus: borne for us, given to us. But we, though otherwise his own by the right of creation, are not his but at a dear rate, the price of his precious blood: for it is true that we were bought, or redeemed, pretio magno, by a huge dear price, so that the tender Lamb which was slain, hath justest title to this saveing name, jesus, which name contains all names; is above all names; yea is indeed, all in all: works all, delivers all etc. And yet, o singular goodness! infinite love! ineffable mercy! he's ours, he's our own: borne for us, given to us: all spent upon us. All is ours then: yet we are his too. Nos autem Christi, but we are Christ's assures great S. Paul. We Christ's! Christ all ours! o blessed conjunction! What a perversity than were it, to sell away, for moments of pleasure, even what is not our own; which was purchased at so huge a rate, to the Devil, Gods and our own, most mortal enemy! MEDITATIONS OF the Epiphanie. Or Manifestation of our Saviour. THE FIRST MEDITATION Of Christian joys in the multiplied feasts of Christ in the Catholic Church. THE FIRST POINT. CONSIDER how Gods sweet providence, by the blessed practice of his holy Catholic Church, goes on, continuing our Christian joys, by the nearly neighbouring solemnities of his Christ; who having been mercifully borne for us on Christmas-day, and the eight day after, graciously given to us, this glorious day, is manifested to all the world, in the persons of the three kings, the first fruits of the Gentiles, wherein we were all comprised. Affection. O my soul! how happy are we to have gotten within the bosom of that Catholic mother: who never ceaseth to allure on her children with milk and honey, to run after her sweet spouse? Now, saith she, he is borne for us: presently after, he is given to us; and now again, on this blessed day, he is manifested, and made known to us, and all the world. And thus still by her multiplied solemnities of Christ, she magnifies our Christian joys: she rouses up our drowsiness, and awakes jesus, who sometimes sleeps in us: that is, she excites our faith, quickens our hope, inflames our charity, while she renews the happy memory of our young Emmanuel, by proposing him again and again to our thoughts. Be he for ever blest, who takes us mercifully into the communion of this happiness. And let us, my soul, never forget, but always give hearty thanks, for so great a dignation. Of Christian joys in the happy beginning of Christ's reign. II. POINT. CONSIDER what hearty joy we should have (had we the hearts of children, and as truly desired that Christ's kingdom should indeed come, as we continually beg it every day in our prayers, saying: thy kingdom come) when we see so happy an overture made by the vocation of the three kings, towards the advancement and increase of Christ his Church and reign? When we see, I say, our newborn king of the jews, not only diuulged within the narrow circuit of jewrie by silly shepherd's, but published, and made known to all nations by wise kings; so that, generally, all kings and nations have ever since flocked into his saveing fold, and cheerfully have put down their sceptres and crowns in homage, at his sacred feet. Aff. Exult, my soul; exult thou race of the Gentiles; because our light is come, and the sun of God's glory gins to shine in our Land; true light of light appears to those that long sat in darkness and in the shadow of death. No my soul, God is not the God of the jews alone, but of the Gentiles also; his name is not great in Israel, only, but even all over the world. Nay the perfidious and disloyal Synagogue, is this day repudiated and the Gentil is espoused. By the faithful Gentil, thy kingdom, o dear Saviour, is dilated over all the face of the earth, and thy reign, shall dure for ever. And therefore, o all ye nations clap hands, make iubilation to God in the voice of exultation: sing ye to our God, sing ye: sing ye to our King, sing ye: because God is King of all the earth, sing ye wisely. The Princes of the people are gathered together with the God of Abraham, he shall reign over the Gentiles. Thus did the kingly Prophet teach us Christian Gentiles to sing, so long ago. THE SECONDE MEDITATION. Of the vocation of the Gentiles in the three Kings. I. POINT. CONSIDER that our pious and merciful Lord, not being the God of the jews only, but also of the Gentiles (who will all men to be saved, and to come to the knowledge of the truth) limits not the riches of his goodness within the confines of jewrie, but will have them extended to all the world: so that he calls not the jews only in the persons of the shepherds; but the Gentiles also in the persons of the Kings. If he had promises for those, he is not without blessings neither for these. If he have Angels in abundance to call those; he wants not stars to conduct these to his royal presence; testifying by them both, that he is no acceptour of persons, but love's jew and Gentil, unlearned and learned, poor and rich, and breathes, by the holy Ghost, where he pleaseth, subduing what hearts he pleaseth, to his service. Affection. Let us then, o my soul, imitating Gods mercies, extend the assistance of our obsecrations, prayers, postulations, thankes-givinges to all men: to jew and Gentil; to such as are fare off, and such as are near hand, to such as are in the Church, and such as are out of it, to poor and , to kings and Potentates, be they friends or foes, protectors or persecutors: For this is good and acceptable before God our Saviour. (For alas what do we know that we hate not a brother, while we think only to hate an enemy?) Let us pray, I say, first for our domestikes in faith, that they may increase in grace, ad have the gift of perseverance. Next for those that yet believe not, ut ex nolentibus fiant volentes, that of such as will not believe, they may, by God's grace, be made believers, saying with the holy Church, etiam rebels compelle voluntates, compelle even those rebelliouswills; that obstinacy and blindness being subdued, Turk, jew, and Gentil, may be but one flock and fold. How the kings were called to jesus. II. POINT. CONSIDER how the kings came, and we shall presently find that our attentions are stopped by the Evangelist, with a word inciting to admiration. Ecce, behold, saith S. Matthew, there came sages from the cast to Jerusalem. Nor is it without wonder indeed, that wise men should leave their country, to come a great journey, to a foreign land which had nothing common with them. And yet their errand seems more strange. They came &c. saying: where is he who is borne the king of the jews? A demand, which, in likelihood, might have cost them their lives. And yet their motive seems most strange of all; for, say they, we have seen his star in the east. Should wise men, and Kings, leave their Kingdoms, upon the only sight of a star, to look out one borne the King of the jews, and that in the midst of jewrie, where another King already reigned? Affection. O my soul, what can we find here but admirations with S. Paul? O the highness of the riches of the wisdom, and knowledge of God? How incomprehensible are his judgements, how inscrutable are his ways! What do we find, I say, but effects of Gods great mercy strangely and strongly working? For certainly, their journey, their demand, their motive, appear little less than madnesses in the eyes of men; while yet, in the eyes of God they are effects of grace, and heavenly wisdom. For the star which they saw exteriorly, was seconded by the grace which they felt interiorly: and thence they undertook the journey; the grace of the holy Ghost knowing no sluggish delays. The grace which they felt was a powerful and conquering grace, and thence they feared not to ask for the king of the jews, even in the face of the Tyrant. The star which they saw, was the light of faith, and thence they give for their reason, a thing which reason is not acquainted with, an obscure, yet convinceing argument, of things which appear not. THE THIRD MEDITATION. How admirable the king's calling was. I. POINT. CONSIDER again, with wonderment, this strange proceeding of the kings: Abraham, its true, went out of his country too, his kindred, and his father's house, and he was both admirable and praise worthy therein. Howbeit this seems fare to exceed that. Abraham went out, because he was commanded; because he was promised to have another certain place appointed him; because he had assurances given by God that he should be magnified etc. But they, had neither command to go; nor place appointed whither to go; nor stayed they in any danger at home; nor were they alured with any adunatagious promises abroad: but contrarily they were as free to stay, as go; they knew not whither they went, nor whether they should find what they sought. And they were withal so fare from aiming at advantage or security, that contrarily they ran into apparent danger, and were readier to give then to take, as appeared by the presents they brought: and yet those sages came to Jerusalem under the guidance of one only star. Affection. Admire, my soul, the wonderful effects of the hand of the most High: admire the wholly disinterressed, and truly kingly hearts of these holy kings. Who, while they were no way necessitated, no way commanded, so freely upon the summons of one star, left their countries and all, and came to him to whom none comes, unless first drawn by his heavenly father. And yet how many stars have we, and we stir not? how many kind invitations, and we answer not? How many heavenly callings toward jesus, and alas, we turn a deafeeare to them. But do not so my soul, do not so: the neglect of heavenly favours justly irritates the bountiful Benefactor. If we be not able to go before others by our good example, let's not fail, at least, to follow them. Run on, run on, by the holy example of the kings, whither divine inspirations, which continually lay siege to our hearts, (as so many heavenly messengers) do lead us. Let's be faithful in this behalf, and when ere the Bridegroom knocks, let's lay open our hearts, and leave them wholly at his dispose: neither expecting commands, nor questioning the manner how: Neither aiming at gains, nor fearing or flying labour, loss nor danger. All is safe and gainful enough, where jesus leads, and jesus is looked for. That the kings proceed are our lessons. II. POINT. CONSIDER that this proceeding of the first fruits of the Gentiles, was to be a leading lesson to all their posterity. They had their stars, and so have we. They obeyed their star, and so must we; if we intent happily to find out jesus. Our stars are the light of reason, heightened by the light of grace, and holy inspirations, under our Superiors directions. These we are to follow, nor do we ever fail in it, but we swerve from the way, or loiter in the way Had the shepherd's been led out of their own country, they had been misledd, lost much labour, & missed of Christ. As the kings, if they had stayed in their own countries, while their star led them out of it to Bethleem, had not found him. There are many mansions in God's Kingdom, and he will have us led to them, by the ways he pleases to mark us out. This is his blissed pleasure, which he pleases to make known to our hearts by frequent inspirations. Affection. We must not, my soul, expect the privilege of being called by name, as was S. Paul: whether it be to relinquish our old bad ways and inclinations; to find out Christ; or to follow him being already found. It is sufficient for us to follow our own stars: to observe when the spouse knocks at the door of our hearts, and to be ready to open, by the assistance of his grace, who stands knocking there. My soul, my soul, is it not by his mercy who made us, that we hope to be saved? Were it nor reason then, we should follow his counsels which he manifests to us by his inspirations? And if it be reason to follow them, by what reason do we, or can we, neglect them? THE iv MEDITATION. That we must cooperate with God's grace. I. POINT. CONSIDER yet further: that it is not enough to observe the star with the Kings, and to hear the knock of the spouse, but we must also with them, ask, seek, knock at the gate. We must not only, I say, hear the knock or touch of his holy inspirations at our hearts, but we must mutually knock at that divine heart of his, by frequent and fervent prayers, crying out with the King and Prophet, convert me o Lord, and I will be converted: draw me after thee, and we will run: and, with our Kings, all through the streets of Jerusalem: where is he, who is borne the King of the jews: for we have seen his star, we have heard the voice of our beloved by frequent inspirations, and to what end, but to lead us to his love? Affection. Yes, my soul, we may dissemble it, but we cannot deny it, even we too have seen his star, we have heard his voice, and he hath said unto our hearts, I am thy salvation; and he hath said it so that we have heard it, and have taken journey upon it: country, parents, friends, with all the fawning allurements of the world are forsaken. And what is now our expectation? Is it not our Lord, my soul? Is not he the whole part and portion of our inheritance? Is not he the whole substance we have left us? Ah! having left all, by the assistance of his grace, to find him, let's make that our business. If we suffer ourselves for lack of cooperation to be frustrated of that expectation, in vain behold we the star, in vain began we to run, in vain do we lead a life which leads, not, indeed, to jesus, but to death. How we ought to cooperate with grace in seeking jesus, by the example of the Kings. THE II. POINT. CONSIDER that the Kings are not only diligent and punctual in setting upon the search of jesus, upon the first light of faith that appears to them, expressed by those words of the Evangelist: we saw his star in the east, and we came: we saw and we came: no curious disputes; no sluggish delays; no vain respects or interrestes retarding them; but they seek him with great patience, suffering the labour and incommodities of the long journey of 800. miles; as also with great resolution and courage, not fearing to inquire for him in the midst of Jerusalem, saying: where is he who is borne the King of the jews? Affection. Ah, my soul, is it not our undertaking too, and intention, as well as the duty of our whole life to seek for Christ with them? Yea, and as long as we can sit quietly at home without trouble, do we not desire to find him and to rejoice in him? But alas! as soon as the labours of a long journey (our life) in our apprehension, represent themselves unto us: when once temptations, and dangers, and humane respects, begin to stand in our way, our patience fails, our courage forsakes us, we fall to sleep, or murmur; our life is irk some to us, and we are almost ready to give over our journey in the mide-way. Alas, my soul, thus it sometimes fares with us. And why? because we seek not our newborn King, with an entire, but a divided heart, allowing a part of it for him, and a part for the world, and thence cupidity taking off from charity, weak charity finds not his yoke sweet and his burden light, as it is indeed to true lovers. We will therefore continually pray that he who gave the will to seek him, would so increase charity, that we may have patience and courage to find him. THE V MEDITATION. How long we ought to seek him. THE I. POINT. CONSIDER yet further, that our kingly Guides seek him with perseverance to the end; putting no other limit to their inquiry, but the finding him out whom they seek for. Seek our Lord saith the royal Psalmist, while he may be found, seek his face all ways; not only in the sunshine of prosperity: and spiritual comfort: but also (and then especially) in the darkness of adversity, and dryness of spirit: As well while the star shines, as disappears. While it shines, and ushers their steps, they springe on with speed: while it disappears they lose not courage, nor leave off their happy enterprise; but in the absence of their heavenly Guide, they have recourse to earthly ones demanding of the scribes, where is he who is borne the king of the jews? Affection. Dear Lord, if thou daignest to lead us on in the way of thy search, and thy love, by the powerful light and heat of thy grace, be thou ever blessed. And if it be thy pleasure to withdraw for a time, the comfort of thy presence, and leave us to trial, be thou also blessed. If thou dost vouchsafe to draw us, we will run in the odour of thy parfumes: and if it please thee to leave us in dryness and desolation by thine absence, we will never cease, for all that, to cry out continually? where is he, where is he, who is borne the king of the jews. Having still recourse to Heaven and earth. To earth, by taking counsel of our Superiors, Directours, and Pastors: to Heaven, with an entire submission, dependence, and absolute confidence that our Redeemour life's, and will in due time deliver us; that the star will appear again, and conduct us to the place where the child is, and multiply our joys, as well as theirs, with a huge increase of joy, gaudio magno valde. Where we are to seek jesus. II. POINT. CONSIDER that the kings find not him (who is borne the king of the jews) in Jerusalem, where they sought him, and where, humanely speaking, he was most likely to be found, in Jerusalem I say, that cherished city, which was preferred beforre all the Tabernacles of jacob: nor in the stately Palaces of Kings, (how ever he was the king of kings, and sought by kings too) but in an obscure village, but in a poor groat or cave, a resort for brute beasts: but in a manger; upon a lock of hay, betwixt an ox and an Ass. So found they the young king of the jews lodged. Affection. My soul. is it not true that we often seek jesus in magnis & mirabilibus supra se, in great and wonderful things which are placed above our reach? In high contemplations and visions which we are not capable of? In things most specious and glorious, and best suteing with our own inclinations and fancies? Whereas our humble king jesus, is both more surely, and safely found in poverty, subjection, solitude, and disjunction from the world: in humble lodgings: mean clothes, poor company: and in the total abandonnement of ourselves, and judgements, into the hands and directions of Superiors. Thus he exposed himself to be found, by a graciousness which passes the comprehension of man and Angel. Thus the good Kings find him: Thus seek him, my soul, and we shall not fail to find him, a God to adore; a king to protect; a man to imitate, embrace, and love. THE VI MEDITATION. Where or in what compagny jesus is to be sought. I. POINT. CONSIDER that they found the child jesus with Marie his mother, saith the Evangelist. Had they sought Marie alone without jesus, or not for jesus, they had mistaken their way indeed, since that she though his mother, is but otherwise his creature, while they seek the Creator. And had they sought him who was borne the king of the jews, without, or otherwise then in her company who was the Queen mother that bore him, they would not so happily have found him. But in seeking the one they found both. To wit they had always a near relation. No sooner was the son of God determined to be the redeemour of the world, but Marie is looked upon to be the mother of that son, and saviour! noe sooner was he conceived of the Holy Ghost, but he was conceived and found in Mary's sacred womb: Noah sooner borne, but found at her breasts: all his life time he was found with her, and at his death she was not separated from him. Affection. Let JESUS then, my soul, be our chief and last aim and end, since all our actions which have not him for their end are aimed by the mark, he being that soweraigne good which our hearts incessantly seek after. Yet lets not fear withal to make Marie the means to have access to him. How ever the Kings miss not of him, it is in her arms they find him. How ever the Scriptures, and Prophets, and priests of the Law point them out the way, it is by her ministry, and favour, they come to the blessed sight of him. It's her privilege in showing him to show what's her own. Show thyself then to be a mother, Blessed Lady, let our prayer by thy means be admitted by him, who being borne for us vouchsafed to be thine. Show us, show us thy JESUS, that blessed fruit of thy womhe, not after; his exile only, but even now especially, while we live in this heavy banishment. That jesus ought to be sought with piety. II. POINT. CONSIDER that as the Kings undertook their journey with much diligence and punctuality; and pursued it with great patience and resolution; so they conclude it with no less piety and religiousness. They have left their Kingdoms, wives, and children, with hopes to find a King, a Saviour, a God: and in the end of their journey they only meet with, to the eyes of flesh, a poor stable, a poor manger, and a poor maid, with a poor sucking child at her breasts. But to the eyes of their piety, with which they looked upon him, they discover a King, a God, under the form of a servant, a man, and falling down they adore him. Affection. O happy Kings. great is your faith which leaves all the world ever after to admire it, as we worthily do this day! But o the goodness and mercy and power of God, whose free grace it was which wrought in their hearts both the will and performance, of this great act of faith! They were not the keepers of the law & Prophets as were the jews. They had not seen and heard the admirable works and wonders of his life and passion, whereby he proved himself both God and man, as we have; and yet falling down they adore him. O my soul, let never the excessive, and almost incredible, greatness of the benefit, discredit, as it were, the bountiful benefactor, but by how much more his love doth exinanite him, and make him appear less than himself in his life and passion, let us by so much more believe, bless, love, and adore him for ever: because for us it was that he was so low laid, for us the crib, the manger, the hay, etc. THE VII. MEDITATION. With what purity of intention jesus ought to be sought. THE. I POINT. CONSIDER that the Kings come not only out of their country accompagned with patience, courage, and perseverance to find him, and religiousness and piety to believe in him, but also with purity of intention (that one necessary thing without which the best of our actions are spoilt) for his own sake, to pay him a debt of soweraigne worship due to himself alone We came, say they (not to find ease, safety orriches, which we enjoyed at home: nor to seek new kingdoms, while we left our own) but only to find the new borne king of the jews, to acknowledge him to be the king of kings; and ourselves, and all the kings of the earth, to be his vassals, in a word we came to adore him. Affection. Learn, my soul, learn never to seek God for any other motive than himself. Let us always seek him, to the end we may adore him, that is to cast ourselves at his feet, acknowedging him to be all, and ourselves nothing at all. Ah while we may do all our works for a king, why will we lose them upon any less worthy object? While all our love is but too little for him alone, why will we disperse it upon creatures? Heaven and earth can afford nothing contentful to the good Prophet but God himself. Such let our resolutions be, my soul, in all our patience, perseverance, and acts of piety, saying with saint Augustin. Thee I will, thee I seek, thee I hope for; my hart hath said to thee, I have sought thy countenance, Lord, thy countenance will I seek. Let's fix upon this, if we desire to be happy: let's aim at no other thing than this, this alone will abundantly suffice. How being found he ought to be adored. II. POINT- CONSIDER how the good Kings make their approaches to Christ, and fall down before him after the true Christian way: not in word and discourse but in work and truth The Evangelists make mention of no one word they used. Nor was it indecde so suitable to use words in the presence of the eternal WORD which lay speechless: nor do they doubt but that he could read their hearts in presence, which he had powerfully touched at so great a distance. But their works, by mysterious presents, speak their hearts and errands. By gold they proclaim a King, by frank-incense they profess a God; by myrrh they declare a man. Affect. O, my soul, let us diligently look upon these progenitors of ours, these Presidents of our faith. Let us, I say, look upon their Christian behaviour and strive to imitate them. Let not so much words, as hearts, speak our humble suits, and true submissions. Where we meet with the eternal word silenced, let's adore him in silence, silence being the worship of justice. Let the gold of our hearty love, that burning gold of S. john the Evangelist, publish him the King of our hearts, over which we wish his absolute reign. Let out fervent sighs, and sobs, and incessant breathings after him, be our frankincense, testifying that he is the God and Author of our being in whom we live, move, and are, all that we are. And let the myrrh of our mortifications, and cheerful sufferances, declare to all the world that he is the man that suffered and died for us, leaving us an example of patiented suffering, which his blessed will is We should follow. Ah! thus do; these words of works, and hart, and willing suffering, speak loudest, and most effectually in the ears of God. THE VIII MEDITATION That the king's history representes ours. I. POINT. CONSIDER, and in the three King's history read our own, in their happiness observe our own felicity. For were we not all dead in sin▪ which had dispersed itself over all the veins of mankind? were we not benighted in infidelity and lay wounded, & impotent, blind, naked, lame, poor and miserable? were we not borne in a foreign land, fare from Bethleem? where few seek Christ, fewer know or care for him? was not Herode the persecutor in our way, who pretended to adore him, but indeed hated his memory? Had we not, by his gift, not only the grace to believe in him, but the courage to be ready to suffer for him; and the resolution to leave parents, country, and all that was dear to us, to find him in poverty, obedience, chastity, in a land which we knew not? Affection. Let's give glory to God and let the memory of these blissing of preference, take up the whole capacity of our hearts. We were borne in the midst of a perverse and incredulous generation, and yet we were could out of it, that we might not perish with it. Not by chance (nor is there any chance with God) but by choice; not because we loved him first, but he us, and therefore he drew us taking mercy on us. Not because we willed or run, but because he would have mercy upon whom he would have mercy. Say then, my soul, but say it heartily and incessantly with the Psalmist. I will sing the mercies of our Lord for ever: I will sound out his praise from generation to generation; and let all the world know by the odour of our life, our works, and sufferings, how great things he hath done to us poor creatures of his, which he hath not done to all nations. The divers operations of two Natures in one Person. II. POINT. CONSIDER the blessed & comfortable mixture of the divers operations, and demonstrations of two Natures in one and the same Person. As man he lies betwixt an ox and an ass, in misery: Yet as God he forgetts not his majesty: but commands his Angels to call the shepherd's to adore him: As man, he is subject to childish scriks and tears. But as God, the Angels sing his Gloria. As man, he seems neglected, unknowen, unconsidered by all jewrie. But as God, he strikes terror into all the jews Herode and all Jerusalem with him, are troubled at his birth. As man, the Kings find him the King of the jews, whom they came so fare to seek, in a poor cave, accompanied with a poor maid, and their eyes read him such as they see him, a poor child. But looking upon his star their constant guide they conclude him a powerful God whom the stars obey, and their hearts instantly breathe after. Affection. Be thou ever blessed, and magnified, o my low and mighty, my abject and powerful Lord. Thou art low, to come down to my poverty; high to raise my thoughts & hopes towards thy riches Low for my instruction, and humiliation: high for my protection and defence, Low to teach my proud hart that all greatness ought to subject itself to this admirable humility of thine. High, to be our true refuge in all our weaknesses & deiections: but low to convince our hearts, that the true height of a Christian, is to be humble and low, with, and for his Christ. When I am infirm than I am powerful, saith the great S. Paul. AN ENTERTAINMENT FOR EASTER. THE I. MEDITATION. The I. Christian joy. I. POINT. CONSIDER that though the great God of all consolation suffers his servants to fall into afflictions, desolations and sorrows, yet they are not continual. If there be mourning at night, there is joy in the morning, yea and even in the mourning too. The dolorous days, past were spent in following our dear Saviour, who suffered death itself for our love, while we looked but on. Or if we even died with him, in our pious desires and resolutions, or seemed to endure worse than death itself, by our frequent and tormenting temptations, they will not prove to death, but to God's glory and our beatitude: they will produce more plentiful joys in rising with him. For hark, while the tears are yet in our eyes for him being dead, an Angel assures us he life's, and lives to die no more, but to reign. He is risen, he is not here. Affection. Sing then, my soul, Alleluya, Alleluya, Alleluya, Christ is truly risen. That he died, he died but once, and for our sins: but that he now life's, he life's to God, the life of glory for ever. His sufferances were but for a time: but his life and joys, and in him ours too, are for all eternity. Alleluia, Alleluia, Alleluia. If he seemed forsaken, it was but for a moment, and that for our consolation, for our example, to assure us, that seem we never so forsaken, suffering with Christ, we shall rise with Christ in newness of life, to a better life, the life of grace, the life of glory. Alleluia, Alleluya, Alleluia. II. POINT. CONSIDERATION. He is risen, he is not here. No, for Magdalene and the rest of the good women who had carefully observed where he was laid: and who, as early as carefully sought to find him where they had seen him laid, find indeed the monument open, but miss of their Master's body, nor know they where they are to find it. Marry spies two Angels, but misses of the Lord of Angels, till she hears Marie pronounced, and so see's and knows her dear Rabboni who sent her bacl (while she sought his dead body among the dead) to be the first preacher to his brethren, of the glory of his living body among the living. Affect. See, my soul, what joys sorrows bring forth, see how the return of our dear Lord wipes away the tears from our eyes. See how true it is, that he foretold us. I go from you, but to return to you, I will not leave you orphans. See the fruits of a careful attendance, and due perseverance, which meets with more than it looks for; and finds all, even amidst doubts, distrusts, and seeming despair; where it feared to have lost all. It finds not Angels only, but the very God of Angels, truly pious, truly good, the God of all consolation: who makes the weak ones of the world to confound the strong; a poor desolate Marie to be first Apostle of the most important point of the faith of Christ Alleluya, Alleluya, Alleluya. THE SECOND MEDITATION The 3. Christian joy. THE I. POINT. CONSIDER that our best friend, our pious Lord, the dearest husband of ourhartes, who out of a goodness beyond all comparison, died ignominiously these days passed for our love, is this day gloriously risen: The news is certain; The best beloved mother, the mournful maids, the fearful Apostles, have all seen him. ●e is risen, he is truly risen, Alleluya. O what joy! what joy! the poor innocent lamb that we saw barbarously treated and butchered, and slain, to take away the sins of the world, with laying down his life, is risen with peace and reconcilement to the world. Alleluya, Alleluya, Alleluya. Affection. Ah, my soul, the spouse of thy hart, who spent his heart's blood for thy salvation, is risen again, and appears to many for thy consolation; which though thou seest not, as they (the Apostles &c.) did, with thy bodily eyes, yet faith makes thee as sure of it as they were, that thy best friend, thy most pious Master thy dearest spouse is risen, lives, and reigns. If then thou hast indeed the hart of a friend; the duty and tenderness of a child, the ardent love of a spouse, rejoice. my soul, rejoice and with exultation pay benediction and honour, and glory, and power, to the tender lamb, who was slain for thy love, for ever and ever, Amen. The 4. joy.. II. POINT. CONSIDERATION. Yes my soul; the news is most certain. He's returned back with the wounds he received he carries the marks about with him; certain witnesses, as well of his painful death as his excessive love, his glorious resurrection. The incredulous Thomas hath seen him, had his fingers in holes of his hands, his in the hole of his side, through his wounds he hath felt his bowels. Affection. O singularly good news, my soul! o admirable graciousness! o what joy! what joy! It was not judged enough to that maker, and lover, and Saviour of mankind, to have spent 33. years in a familiar and common manner amongst men: nay to have spent the laste drop of his most precious blood in the view of all the world, unless he returned to them again in his glorified body, to make good in effect, that he left them not orphans, but made the wounds, which he had suffered for them, the loving and palpable arguments of his Resurrection and presence. THE THIRD MEDITATION. The 5. joy.. I. POINT. CONSIDERATION: Yes my soul; Our harmless brother joseph life's, and reigns, not over Egypt only, but even over all the world. God's sweet providence, and mild mercy hath made use of his brothers malice, to magnify his own power, and singular goodness, and even to relieve their, and all our miseries and wants. Our innocent Isaac life's. Our jonas is come safe to the shore. Our saving No hath passed the flood, and is secure upon the top of the Mountain. Affection. See, my soul, how graciously he hath consummated all that was foretold of him. Observe, how all the tips of the old law are accomplished in him. Our dear joseph life's, and reigns▪ and hath turned the worst of man's malice, to man's advantage. Our Isaac dies not, but is reserved to afford the world a fruitful progeny of the faithful. Our jonas seemed only to be devoured, but is indeed, kept safe from shipwreck, to preach gods power, where man's wisdom gave all for lost. Our No is secured from the Deluge, not so much to people the world with sinners, as Heaven with Saintes. Live then and reign for ever, my sweet Saviour, over my soul, and turn all seeming disasters to the advantage of thy glory. The 6. joy.. II. POINT. CONSIDERATION: Yes my soul the tender child which was borne in Bethlehem, that true Nazarite, that innocent mild youngman of Galilee, is become now a Lion of the Tribe of juda, hath made a swift course, and returned with victory. Vicit Leo de Tribu judae. Yes he hath wrought wonders, he hath killed death, ransacked Hell, subdued the world, and says to our hearts. Be confident children, by sufferance, I have overcome the world, and so too, you may, and aught to overcome it. Affection. Ah, my soul, if that tender heavenly babe, who was no less than the wisdom of heaven, marked thee out the way to it by Crosses, contumelies, and contempts; let not the wisdom of the world, which is true folly, point thee out an other, and deceive thee. If that lamb of God, by suffering death itself, be returned, a victorious Lion: never hope for victory over the world, the flesh and sin, but by patiented sufferance of whatever Gods providence shall permit to fall upon thee; and by dying to the world, and all its vanities. Suffer then, or die, my soul, that with jesus, thou mayst victoriously rise to a glorious life. THE FOURTH MEDITATION That Christ being risen, is to be sought. I. POINT. CONSIDER, that our lately dead Lord is risen indeed, an Angel assures us so; Surrexit he is risen; nor is there any more doubt to be made of it; yet have we assurance too by the same mouth, that he his not here, nor indeed can magdalen's care learn where they have put him. If we love him then, we must look him, and look him faithfully, not with despairing fear, but with confidence to find him in his good time; for we are willed not to fear; nolite timere. Not among the dead, for we are told, be is risen, and dies no more. Not finally in worldly delights, ease, and security, but in the midst of dangers, temptations and sufferances, for it is jesus crucified, that we seek. Affection. Ah, my soul, since the messengers of heaven have assured us that our jesus is risen from his grave, I will no longer lie buried in earth; but will rise and go to that good father of ours. Since our Lord and our life life's: we will no longer languish and die, but I will seek him, whom my hart love's, without fear: we will pass the watch, which the jewish world, the flesh, and the Devil, may set to keep us from our jesus. If, happily, where we seek him, we find him not: we will never cease to seek him, till we find him, and hold him, and lock him up in our hearts. That we are to seek him by S. M. magdalen's example. II. POINT, CONSIDER that though it be a most Christian practice, with S. Marie Magdalen to follow Christ in his life, not to forsake him at his death, to rejoice with a great joy in his Resurrection; yet it is not enough: we must with her too use diligence to find him out being risen, In his life, she is weeping at his feet. At his death, nearest to the Cross and last at his grave: but her unwearied love leaves not off there, she rests not; She's up again, early in the morning, whilst it is yet dark, to seek him at his Sepulchre; it being her absolute resolution and practice, continually to seek, till she find him whom her soul love's. Affection. Let us, o my soul, put ourselves wholly upon the search of our dear Rabboni, by the example of that blessed penitent, at all times, in every place, let our thoughts (as hers were) be upon him over night, and early in the morning, resolutly and incessantly crying out, thee it is I seek, thee I desire, thee I hope for: to thee my hart hath said, I have sought thy countenance o Lord, thy countenance will I seek for ever: for all that seek thee as they ought, find thee; and who find thee, find life everlasting. THE V MEDITATION. How we ought to seek jesus by the same example THE I. POINT. CONSIDER, that it is not enough to seek jesus, unless we seek him as we ought (truth itself assuring, that some seek him, and find him not, and die in their sin.) That is, with diligence, with care, with cost, with undaunted courage with fervent love, as S. Marie Magdalen sought him. Affection. O my soul let this dreadful Doom pronounced by a judge who cannot deceive, or be deceived (you shall seek me and and die in your sin) spur on our drowsiness to seek jesus as we ought, with the blessed Magdalene; that is, with a timely diligence, with the whole care of our hart, as being the only necessary thing neither weighing what it may cost us, nor fearing what may befall us, while with fervent love we look for jesus of Nazareth crucified. II. POINT. CONSIDER, that though the Nativity of our Saviour, was a day of great joy to all the world, because a Saviour was borne to it, and our young Emmanuel began to live amongst us, yet was that joy mixed with tears, and soon after with blood, as being the life of a Godman borne to labour and sufferances. And though the day of the death of Christ was a subject of greatest comfort to all Christians, yet was it clouded with the tears and lamentations of a God dying. But this glorious day where in he is resussitated or regenerated to a new life, is a day of perfect joy without all mixture of sorrow, a day of exultation and triumph, when our dead Master is risen to a life of immortality and glory. Affection. Rejoice, rejoice, my soul, in this great privileged day of jubilee, with a full joy exempt from all mixture of sorrow: This is a day which our Lord peculiarly made, representing in some measure the days of eternity, which know no night; let us exult, and spring with joy in it. Our young Emmanuel, who whilom wept in clouts, is clad with glory, his lately torn shoulders are now armed with impassibility; his body subject to death, endued with immortality. There are now no more bloody sweats, no more whips, crowns of thorn, nails, spears, crosses, to be feared. Death hath now no more dominion over him, Alleluya, Alleluya, Alleluya. THE VI MEDITATION. We must rise with Christ. I. POINT. CONSIDER: that as we have endeavoured to die with Christ in his Passion by compassion, diligently to seek him, joyfully to find him, and happily to rise with him in newness of life, so must we especially strive to make that new life become a perfect imitation of the life of Christ, that that of the great Apostle may be verified in us, and by our actions appear to the eyes of others, to God's glory: I live I, now not I, but jesus Christ liveth in me. That is, I am moved to what I do by his grace, according to his example, and for his love. Affection. For this, my soul, it is, that we live; for this, we bear the name of Christians, that we might imitate what we worship. In vain do we celebrate the feasts of Christ, if we strive not to imitate the life of Christ. If we have hitherto then expressed the image of our earthly father, by adhering to earth, let us now express our heavenly father, by aspiring to heaven. Let's then show his impassibility by our eavennesse, as well in prosperity as adversity; his clarity, by making the light of our good actions shine before men: our agility, by our prompt obedience and fervent charity; finally, our subtility by piercing heaven with our hearts, by fervent prayer. II. POINT. CONSIDER what kind of life Christ led, which brought him to this new life, this impassable life, this life of glory. And we shall find it was in poverty, humility, and abjection, in his birth. In labours, in temptations, watching, fasting, prayer, from his youth. At his death, in extremities, contempts, thorny crowns, infamous Crosses, withdrawings of all comforts, absolute abandonements by heaven and earth. Affection. We all pretend, my soul, to be followers of Christ; must we not then resolve to take the same way he took? we aim at no less than to have a part of his glory, and can we wisely hope to attain to it by other means then those that wisdom made choice of in his own person, and left us to imitate? Can we judge it reasonable, or decent, my soul, that while the Master is in labours, the servant should live at his ease? the Master in poverty, and the servant in plenty? the Master in the midst of contumelies, and the servant in honours? THE VII. MEDITATION. Of the blessed fruits of Chr. Resurrection. That as well our dying as rising with Christ are God's gifts. I. POINT. CONSIDER, that if we have died with Christ by compassion, sought him with diligence, found him with joy, risen with him in newness of life, and striven to lead a life conformable, in some small measure, to his, they are nothing else then so many effects of his free grace; (without which, we are not able, of our selves, to think one good thought) nothing less than so many new obligations heaped upon us: obligations, I say, to employ the rest of our time here below without intermission, as the Angels their eternity above, in joyful Alleluya's, that is peals of hearty Praises, and thanksgiving for so great benefits. Affection. Say, my soul, with the great S. Augustine: Let our Lord be always magnifyed, never myself, in no place myself, how ever I have profitted, to what degree of virtue soever I may have attained; but our Lord always. Am I a sinner? let him be magnified, that I may be called to penance. Do I confess my sins? let him be magnified, that he may pardon me. Do I live a good life? let him be magnified that he may guide me. Do I persevere to the end? Let him be magnified, that he may glorify me. Be he always magnified. Let this always be the just man's profession, and the profession of all those who seek our Lord. Fruits of Christ's Resurrection. II. POINT. CONSIDER, how necessary this Resurrection was to confirm our staggering faith, to erect our daunted hope, and to inflame our drooping charity. We did hope said the Disciples, as who should say; but now we have cause to doubt, and so should we all have said, had not his resurrection been rendered undoubted. For what did his poor nativity speak, but a man borne in misery? And what did his death preach, but a man dying in torment? But his glorious Resurrection, by sealing the truth of all the Prophecies, wonderfully heightens our hopes, and inflames us with the love of him, who through love of us, gave way to death, from which he had strength enough, in three days to raise himself. Affection. Well might our weak faith, my soul, have staggered, in seeing our God but a day old: in hearing him weep like another child, in beholding him in poverty and misery. Well might our faith have been shaken, when we saw a God most ignominiously die. But now, seeing him gloriously rise again, how can we doubt of all the rest? Nay, what may we not justly hope for, from so much goodness, as would die for us; and so much power, as could rise again? And how is it possible that our hearts should not burn with his love, who dying for ours, makes good the faith of his Deity, by his so powerful, so manifest, and glorious a Resurrection? THE VIII. MEDITATION. Other fruits of our Saviour's Resurrection. I. POINT. CONSIDER as a second fruit of our Saviour's Resurrection, a strong and constant hope of the Resurrection of our mortal body, being first subdued by death Let the pagan philosophers doubt, and dispute as much as they will; the resurrection of the dead, is the undoubted faith of the Christians, after the resurrection of Christ, and by virtue of the same. For saith S. Leo, If we believe in hart, what we profess with our mouth, in him we are crucified, in him we are dead, in him we are buried, and in him we rise again. Affection. Yes, yes my soul, the Resurrection of my Saviour, hath put this out of doubt. Man is risen in him, and therefore we shall also rise; and we confidently profess with holy job, that we know our Redeemer liveth, and in the last day we shall rise out of the earth, and we shall be compassed again with our skins, and in our flesh we shall see God, whom we ourselves shall see, and our eyes shall behold, and no other: This hope is, 〈◊〉 up in our bosom. II. POINT. CONSIDER, (as the third fruit of this joyful and glorious day) our Blessed Saviour's triumph and reign over all the world, happily beginning at Jerusalem, and extending itself to the uttermost confines of the same, thereby making his words, (I have overcome the world) appear in effect. For if the world had malice enough to have razed his name out of the hearts of men, by his death upon an infamous Cross; he contrarily, had goodness and power enough, by the same death, to imprint his memory much deeper in their minds, to abolish Idolatry, the worship of false Gods; and true Devils, and in their places, to establish the worship of one true God over all the face of the earth: all which, at this day, with much joy to true Christian hearts, we see effected. Affection. Rejoice my soul, to see that God's goodness hath turned the malice of men to the advantage of his own glory, and their Salvation. What excess of joy ought it not afford to a true Christian hart, to see the faith of a God-man infamously dying upon a Cross, willingly embraced all the world over. To see that Cross erected in triumph in every place. To see regal and imperial Crowns fall at the feet of it. To see Idols fall, and Devils fly at the very sign of it. Finally to see jesus of Nazareth crucified, acknowledged, embraced, magnified, adored in every corner of the earth. THE IX. MEDITATION. I. POINT. CONSIDER; how our blessed Saviour appears a true lover of man, not only in his life, and at his death, but even after his Resurrection also. And still becomes all to all, that he might gain all. In the garden he appears a Gardener to S. Marry. To the Disciples fishing at sea, as a passenger, desiring fish. To the two Disciples walking to Emmaus, as a Pilgrim, who accompaigned them: to wit; whether we seek him with Magdalen, or we follow our ordinary employments according to our state and calling with the Apostles, or we walk betwixt fears and hopes with the two Disciples, jesus forsakes us not; for jesus also himself approaching went with them, saith S. Luke. Affection. Ah my dear Lord; to what excess doth not thy love go? into what posture doth it not put itself to gain man's love? For him he dies, for him he riseth from death, he walks with him, he talks with him, he eats with him, he suffers his perfidious hand to sound his dear wounds. Ah my ever dearest Rabboni, how justly may we say with one of thy great Saints, Thou bestowest great blessings upon us, & even caressest us lest we might wax wearied in the way. Thou correctest, whippest, and smitest us, lest we might wander out of the way: whether therefore thou dost caresse us, lest we might faint in the way, or thou dost chastise us, lest we might stray from the way, thou dear Lord, art always our Refuge. II. POINT. CONSIDER with whom it is that jesus doth willingly walk in the way of this our pilgrimage; with whom he doth comfortably discourse, and you shall find, by the example of the two Disciples going to Emmaus, that it is with such as seriously confer together, or meditate upon those dear passages of the life and death of our sweet Saviour. According to that of the Psalmist, in my Meditation the fire gins to burn up. Affection. Let us. then, my soul, ever henceforth, make it our chief business, to meditate upon the Passion of our sweet Saviour, let us willingly confer with others upon the same subject, and God will infallibly make good what he hath promised by S. Matthew: where two or three are gathered together in my name, I am in the midst of them. He will walk with us, he will speak to our hearts, and replenish them with his heavenly blessings. And we shall confess with the Disciples, that after Meditation of him, and thereby, communication with him, our hearts began to burn. THE X. MEDITATION. How we may surely know Christ's Presence. I. POINT. CONSIDER, that Christ often-tymes leaves us to sad thoughts & doubts in the way, and we apprehend him at a great distance from us, or even lost to us whiles yet he walks with us; which we may securely discern by what follows, to wit if our thoughts be fixed upon what past in Jerusalem these day's past. If in contemplation thereof we think upon, and apply ourselves to what's humble, abject, contemptible, and hard to flesh and blood, we may so, I say, be humbly confident, that jesus is with us upon the way. Affection. Why art thou sad my soul, and why dost thou trouble me? Thy jesus life's, and forsakes thee not, unless thou forsakest him first. He life's and reigns in thy hart, however by his adorable providence, he let's thee not all times perceive it, thy eyes being held, as the Disciples were that thou mayst not see him. He life's in thy hart, I say, while thy hart, how sad soever, saith constantly, Live jesus, that is, welcome be the humiliations, abiections, contempts, and drynesses, which by his permission fall upon us. II. POINT. CONSIDER, that Christ left us not only, in these days past, a blessed example of sufferance for Christians to imitate, and afterwards accompanies us in the way to comfort us, in the midst of our doubts and desolations, but also powerfully provokes us to the same by urging his own example, saying to his two Disciples, and in them to us all, ought not Christ to have suffered these things, and so to enter into his glory? Affection. Thus, my soul, doth Christ seem to dispute, and urge to our hearts. O fools, and men of slow hearts to believe. The servant is not greater than the Master. But the Master suffered, therefore the servant ought to suffer. None can have better right to his father's inheritance, than his first begotten and only begotten son, but Christ the first begotten and only begotten of his heavenly father, was to suffer, and so enter into his own glory, therefore the servant ought to suffer too, whose right to glory is but the effects and merires of Christ's sufferances. THE XI. MEDITATION. I. POINT. CONSIDER, that if as long as we fail not to apply ourselves to the Meditation of Christ's Passion, he fails not to accompany and discourse with us in our way, certainly this also must infallibly follow, that such thoughts, and such company, cannot but prove happy to us, and at God's good time, turn all our desolations into delights, so truth foretold us with his own mouth: you shall be sad, but your sadness shall be turned into joy. So too in effect we see it fared with the two Disciples, who confess; that their hearts burnt with love while he spoke to them in the way. Affection. Have patience then, my soul, and wholly confide in him who is nothing but goodness, and who indeed is never nearer to us, then when in our troubles, we apprehend him furthest from us. He love's us, that dear Spouse of ours, and love's to be loved by us, and so leaves us to increase our desire, and to be more frequently called upon. He love's us, and so, as saith S. Paul, gives us not only to believe in him, but to suffer for him, and with him. He love's us, and death itself cannot divide him from us. He goes, as he said, to die for us, and after death, returns to us. He will not leave us orfants. In this very hope shall my troubled soul repose and rest. II. POINT. CONSIDER, that if at any time, Christ seem to leave us, after he hath lovingly walked along with us, opened his Scripiures to us, and inflamed our hearts, it is but to make us the more earnestly desire his presence, and with the Disciples even to force him to stay, that he may more abundantly heap his blessings upon their greedily longeing hearts, saying: tarry with us because it draws towards night, the day being fare spent, and he went in with them. Affection. Say then, my soul, and repeat it a thousand times, but say it with faith, with fervour, with hope, even against hope, tarry, tarry with us, o dear jesus, because we are sad in thy absence; because thoughts arise in our hearts; because we suffer violence; because we begin to be benighted; and being in darkness, justly fear the Prince thereof. THE XII. MEDITATION. I. POINT .. CONSIDERATION; Our Saviour, saith S. john (the doors of the Place being shut where the Apostles were assembled together for fear of the jews) appeared in the midst of them, saying, Peace be to you. Consider how great a good this must needs be, and how dear it ought to be to Christian hearts, which Christ the Prince of peace, so frequently commends unto them. Before he entered into the world, peace was made all the world over. No sooner was he borne into the world, but presently after his father's glory, peace was denounced to men of good will; All his life long, he preached peace and promised beatitude to the peacemaker. When he was to departed out of this world, he left peace as an inheritance, he gave Peace: And now again returning into the world, Peace is his first prayer or sermon to his dear Apostles, Pax vobis. Peace be to you. Affection. Dear Lord, make me love what thou so much lovest, and laudest, and so industriously commendest unto us. Let it, in the first place, possess mine own distracted hart, calm it, and reconcile it wholly to thee; to the end that those mutinous subjects, my unruly passions, may never rise up against thy sacred orders. And then, let it extend itself to the hearts of all men, that a general peace may be concluded. Say often, o Lord, to all our souls, Pax vobis, but say it so, that we may hear it, and love it, and enjoy it. II. POINT. CONSIDERATION; But what arguments doth he use to his Apostles, and in them to all Christians, to induce them to what he commends so earnestly to them? Marry the most pressing & convincing one's, that ever could be produced; not words speaking to the ears, but wounds which by the eyes spoke to their hearts. He shown them, saith S. john, his hands, and his side: Oh dear pressing and piercing arguments of a Gods pierced hands and side, graciousty employed to subdue the bitterness of our disunited & jarring minds! Affection. Look, my soul, look upon these convincing arguments written in blood, the blood of a God. Look upon those boared hands, and let the sight of them, tie thy hands, for ever, from sowing the seeds of strife and contention. Look upon that open side; & see, through it, that divine hart, which never harboured any other than thoughts of peace, and not of affliction. Ah! let us not lose that sweet inheritance of peace, which that dearest Master so frequently and fervently wished us, and so dear purchased for us. Behold his hands, and his side. THE XIII. MEDITATION. What this Peace is. I. POINT. CONSIDER, what Peace it was which our Saviour wished his Apostles, and we shall find it was no other than that which he left them, that which he gave them his own peace, the peace of God which passeth all understanding. I leave you my peace, I give you my peace; saith he by S. john before his departure. My peace, not that of flesh, but that of the Spirit: not that which is sought in sensual ease, but the peace of a good conscience, which is found in the bottom of a clean hart, and is a continual feast to the soul. Affection. Seek still, my soul, what thou seekest, and what every man seeks; for peace it is we all seek: but seek it not where thou art wont to seek it, where painful experience makes us daily feel we find it not. The world is a continual warfare, nor can it give what itself hath not. The flesh is a continual rebel, and wages war incessantly against the Spirit; we can hope for no peace with it. Seek then the peace of God, and the God of peace, in the purity of a good conscience, and in the fear of God, and much peace shall attend thee. How Peace is to be found. II. POINT. CONSIDER, that if this Peace be God's Peace, and even the God of peace himself, according to s. Paul, where are we then to seek it but in God and from God; as he is the preacher of it, so is he the giver of it too, and even the gift itself. If we seek that which is his, and even himself, from any other hand, then from himself, we wilfully delude ourselves. Affection. Yes, my soul, it is in God alone that we ought to seek it, out of him it is not to be found. He alone is the Centre of our hearts; He made them to and for himself, and so they never can find peace and rest till they return to him. Many adventurous souls have sought it in the variety of the creatures, but in lieu of peace thy met with war. One of the wisest of them, hath left us this assurance, that the whole collection of them, is but vanity of vanity, and affliction of Spirit. THE XIV. MEDITATION. How it ought to be conserved. I. POINT. CONSIDER, that the true way to conserve a constant peace, is to have a continual care not to violate justice, since according to the Psalmist, there is such a conjunction between justice and peace, that they give each other mutual kisses, and will not be separated. justice consists in paying every one what is due unto them Love to God, incomparably above all all things. Love to our neighbour as to ourself; and consequently an absolute hatred against sin, whereby God and our neighbours are offended, justice violated, peace banished: He knew it well who said; My bones have no peace before the face of my sins. There is no peace for the wicked man. Affection. Is it not true, my soul? are we able to deny it? Did we ever find peace or quiet in the violation of either of these duties? while we offend God, can we hope to have God's peace? while we most vex others, are we not more vexed and perplexed ourselves? Have we not too often been taught this truth by sensible experience? So visibly true is that, which truth itself pronounced, there is no peace for the impious person. justice and peace will not be separated: they are always lodged in the same breast. A second means how to conserve the peace of Christ is simplicity of hart, having our eyes still turned upon ourselves. II. POINT. CONSIDER that the second means to conserve Christian peace, is first simplicity of hart without dissimulation, fiction or fraud, so that there be no jarring betwixt our hearts and mouths, which proves afterwards a subject of discord amongst kindest friends, and dearest brethren. Secondly; simplicity in our proceed, not troubling ourselves about many things, especially such as concern us not, but employing most care where we own most duty, about our own proper actions. Thirdly, simplicity of intention, referring all our thoughts, words, and works, to the honour of God alone. Affection. This simplicity, my soul is that columbine virtue so often commended and counselled by my sweet Saviour. This is that wherein who walks, he walks in confidence and assurance. This it that simple eye of the soul which gives lustre and worth to the whole body of our actions. By this we conserve a constant peace in our own hearts, peace with our neighbours, and peace with God. O blessed simplicity, thou great peacemaker, be thou for ever the inseparable companion of my hart. THE XV. MEDITATION. A third means to conserve Christian peace, is shutting the Doors. CONSIDER that our Saviour blessed the Apostles with the gift of peace, when he found them together, the doors being shut. The best way to conserve the peace of our own hearts & amongst our brothers, is to keep the doors of our souls, that is our senses, shut. Let's shut our eyes lest they behold vanity, which will prove affliction to our hart. Let us shut our eyes, lest they look too curiously into other men's actions which concern us not. Let us shut our ears against idle fables, and worldly rumours, which fill our hearts with vain fancies, and discompose our interior peace. Finally, let us put awatch over our tongue, lest it perniciously babble out, what the eyes and ears idly taken in. Affection. If we love peace, my soul, and quiet of mind, let's love and use the means to conserve it. If the doors lie open, infallibly it will not be long kept, the enemy will enter and disorder the house. Let us then, my soul, for the love of Christ, for the love of our neighbour, and for the love of our own quiet, keep those known passages of discord, continually shut. What have we ever gained by laying them open, but vexation to ourselves and others, and a late repentance; whereas by keeping them shut, we possess ourselves, in peace, and the God of peace is in the midst of us. Amen. I. POINT. CONSIDER that when our doors are thus shut up, and the world by that means shut out from amongst us, jesus doth more frequently and familiarly enter into our hearts: for the Evangelist goes on, saying: and after eight days again his Disciples were within, and jesus comes, the doors being shut, and stood in the midst, and said: peace be to you etc. Then he lead us, as he did Thomas, into the secreetes of his heavenly heart by the hole of his side: and confirms us in faith by the familiarity of his presence, and makes us absolutely conclude with the same S. Thomas Dominus meus & Deus meus. Affection. Observe, my soul, what advantages accrue to us by this vigilant care of shutting the doors, and living retiredly at home to ourselves. jesus doth again and again visit us. He answers our secret desires. We touch him, we talk with him, we behold him by faith; and, by that secret and sweet communication, he affords so much delight to our minds, that our weak faith is more and more confirmed; so that we cannot doubt but that it is indeed our Lord jesus God and man, who is present with us, and makes our hearts burn. AN ENTERTAINMENT FOR THE ASCENSION OF OUR B. SAVIOUR. THE FIRST MEDITATION. That it is the Feast of most absolute joy. I. POINT. CONSIDER that of all the feasts of Christ, this brings the most absolute and accomplished joy to all Christians which truly love Christ. The Nativity gave him to tears, labours poverty and misery. The Circumcision to bloudsheding. The Epiphanie (how ever he was adored by a few) to the malice of many; but this wipes away all tears and blood, and makes him to be adored by men and Angels. And albeit his glorious Resurrection shown him Conqueror over the world, death, sin and the Devil, yet did it restore him to the world again; but this restores him to heaven, to the Angels, to his heavenly Father. Affection. Let heaven and earth then, and all those that have been so happy as to was he their stoles in the blood of the Lamb, conspire together with great joy and jubilee, to sing the Canticle of the Lamb, saying with a loud voice: The Lamb that was slain, is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction, on this most triumphant day, and for ever and ever. Amen. That it is a confirmation of our faith leaving no doubt behind it. In their sight he was clevated etc. II. POINT. CONSIDER that the rest of the feasts of Christ left still some doubts in the heavy hearts of men, who are slow in believing. The Angels gloria at the Nativity was comfortable; but the child's tears, then, and blood in his Circumcision, little perswayded the Presence of a God. To die for sinners was an argument of greatest love, yet it was deemed a folly by many. His Resurrection, though glorious, and apt to convince, yet was it doubted by the most, and found some incredulous Thomases who would give credit to it upon no less assurance them putting his hands into the wounds of his side; But this best and brightest of days, leaves no mists of doubt behind it, where the eyes are witnesses of the power of a God, in raising God-man above the clouds. At this sight we are forced to to cry with S. Thomas Dominus meus & Deus meus. Affection. Most justly therefore, my soul may we conclude with blessed S. Augustine, that the Ascension of our Lord is the absolute Confirmation of our Catholic faith. The joyful Nativity, indeed, brought the first hopes; the Circumcision gave the earnest penny in drops: the sacred passion plentifully paid down more than the whole debt, in floods of precious blood; the glorious Resurrection comfortably raised drooping hearts. But this day signs, seals and delivers the whole Deed of man's Redemption, never more to be doubted of: let us exult and rejoice in it. Alleluya, Alleluya, Alleluya. THE II. MEDITATION. The first fruit of Christ's Ascension. I. POINT. CONSIDER that if by the first Adam man was banished out of Paradise. By the seconde Adam he was restored to Heaven: If by the first he fell lower than man, by the second he is raised above the Angel's archangels, Cerubines and Seraphins, being placed at the right hand of his heavenly Father. There is our nature praised, magnified, adored by all those celestial Courtiers, in the person, and upon the sight, of that God-man. Affection. O admirable dignation! To what a stupendious height is this, that mercy hath raised poor lost man? O great God what dost thou discover in man that thou dost so mightily magnify him; and what is the matter, that thou dost so put thy heavenly hart upon him? Ah, my soul, look up to this dignity with a loving and grateful astonishment, and learn from it a holy pride, to look down with disdain upon the world and all earthly things, knowing that thou art better than they. The 2. fruit of Christ's Ascension. The raising of our hopes. II. POINT. CONSIDER to what a high pitch our hopes must needs ascend in the Ascension of Christ, to see our humane nature, in the person of him, invested in his heavenly father's glory. Since in jesus Chr. as saith holy S. Augustine, there is a portion of the flesh and blood of every one of us; bones of our bones, and flesh of our flesh. For thy Son our God, did not take upon him the nature of an Angel, but the seed of Abraham, being made like to us in all things, save sin alone, witnesseth S. Paul. Affection. Say then, my soul, in an humble confidence with B. saint Augustine, where any part of me reigns, there I conceive myself to reign where my flesh is glorified there I apprehend myself to be glorious: where my blood bears dominion there I find myself to rule. Though my sins keep me bacl, yet my substance and communication in blood, calls me on to a strong confidence. My dear, Lord love's the flesh which he took upon him to seek us out, and save us. Herein, my soul, let us place our whole confidence. THE III. MEDITATION. The third fruit of Christ's Ascension. The sending of the H. Ghost. I. POINT. CONSIDER that our jesus (having now absolutely accomplished his Father's will, in performing the work for which he was sent, and having put a happy period to his painful pilgrimage) hath left us; yet we ought to rejoice, since it is to return to his father: yes, to his father and our Father, to his God (in quality of man) and to our God. He hath left us, but it is expedient for us, it is to send us another comforting Spirit which would not come to us, unless he departed from us. Affection. Rejoice, my soul, rejoice, and how ever comfortable the presence of jesus may seem to thee, be always willing to leave jesus for jesus, for the accomplishment of his will, for the advancement of his glory. If you loved me, saith that dear brother of ours, you would rejoice because I go to my father. That is, to rest after labour, to glory after ignominy; from the society of men, to that of Angels, from man to God, to your father. Ah, my soul, let not selfe love deceive us, we love not indeed jesus as we ought, if we love the sweetness of his presence, more than the accomplishment of his ever best and most adorable pleasure. Nor can we lose by that disinteressed love, for by that means the God of love, or God-love (Deus est Charitas) the holy Ghost, is sent into our hearts. The 4. fruit of Christ's Ascension. The taking possession of our inheritance II. POINT. CONSIDER that if he be gone, and gone to his father and our Father, that common father of all of us, it is but to take and keep possession of that common inheritance, which being his own, by birthright, he purchased for us, his coheires, at a huge rate, at the price of his own precious blood: for we have heard himself say by S. john: let not your hart be troubled, I go to prepare you a place. Affection. O thrice happy Christians, yea thrice and a thousand times happy I say, did we duly ponder, and rightly value our own happiness! Christ was borne for us, he was given to us, he laboured thirty three years in our behalf, he spent his precious blood upon the purchase of his fathers and our fathers, yea, his own heavenly Kingdom, for us, and now for a happy conclusion of all, he is gone to take possession of what he has purchased for us. Be not troubled then, my soul, but rejoice with a greater joy than ever, he is gone to prepare us a place, a permanent place, a place of ineffable delight, of eternal abode in the bosom of his father and our father. We are not servants but friends but children, but coheirs with Christ. We are not now pilgrims, we are got home in him We are citizens with the Saints, and God's Domestikes. THE iv MEDITATION The 5. fruit of Christ's Ascension. The opening of Heaven Gates. I. POINT. CONSIDER that if jesus be gone, it is still to be a jesus to us, still to advance the work of our redemption. Heaven gates were shut against man ever since Adam's disobedience; and he (having first past the gates of death, to break up the brazen gates of Hell) is gone with with power to command the potentates of that Celestial City to open them, saying Lift up your Gates o you princes, and be you lifted up, o eternal gates, and the King of glory shall enter in. That strong and mighty Lord is at hand, who returns from battle with victory. Affection. Take courage then, my soul, the passage is laid open according to Micheas his Prophecy. He ascended laying open the way before them. Let's but follow our Capitaine and the place is ours, Heaven is ours: He hath showed us the way. Howbeit we must walk as he walked, in humility, meekness, obedience, chastity, poverty, patience etc. Nor must we imagine that malice can ascend with the Author of goodness: nor luxury and lust with the Son of a Virgin: nor vice, finally, with the God of virtues. The 6. fruit of Christ's Ascension. He goes our Advocate into Heaven, and sends another into the Earth. II. POINT. CONSIDER that he is gone indeed; for while they all looked on, saith S. Luke a cloud has taken him from the Apostles eyes. But he is gone upon a most honourable and profitable employment for man. He's gone to carry up man to heaven, and to send down God into the Earth (establishing, as it were, a good intelligence, by a mutual embassy, betwixt heaven and Earth.) Man to God in heaven, as Advocate to plead for man: and God to man in earth, to teach him all truth, to inculcate to him again and again, what Christ had already taught; to inflame our hearts with the holy fire which Christ brought down into the earth etc. Affection. Yes, my soul, he is gone to carry up that man Christ, to be Mediator betwixt God and man, and to plead the cause of man at God's Tribunal. My sins are many and great, great, I say and many: but my Mediator is infinite. I am able to plead nothing but guilty, dread Lord, guilty. But my Advocate hath wounds to show, and blood which cries louder than the blood of Abel, and claims mercy, as having paid more than my malice was able to contract. As often as that blood looks red from the side of that son who is set at thy right hand, I beseech thee that the spots of my corruption may be washed away. THE V MEDITATION. The 7. fruit of Christ's Ascension. The presenting of freed Captives to his Father. I. POINT. CONSIDER that our most Blessed Saviour came down from heaven to to wage war against the world, the flesh and the Devil: and now he returns with victory over them all, and brings bacl the spoils to the Court of Heaven in triumph (leading Captivity itself captive) that is the captive souls detained in Limbo Patrum, which he wrested out of a strong hand, and offers them to his heavenly Father, as the first fruits of his long and painful labours, and part of the purchase of the precious blood he had plentifully spent. Affection. O what tongue of man or Angel is able to express, or what hart to conceive, how grateful this return and triumph was to heaven, how agreeable this present was in the Almighty's sight, and how all the heavenly Israel rejoiced to see our heavenly, little David returned with such victory so ample spoils? If the Conversion of one poor sinner, my soul, cause such joy among the Angels, what access of joy must the security of so many Saints (who are to be their fellow citizens for ever) cause in those heavenly hearts? The 8. fruit of Christ's Ascension. The raising our affections from the Earth. II. POINT. CONSIDER that our Blessed Saviour is ascended to heaven from which he descended, to carry up our hearts thither from whence they were fallen by sin; and to wain our affections from earth, and make them wholly Spiritual: according to that of the divine Apostle: if you be risen with Christ seek the things that are above, where Christ is sitting at the right hand of God: mind the things which are above, not the things which are upon the earth. Affection. O Dear jesus, since as well thy descension as thy Ascension; yea all the mysteries of thy blessed life and Passion, turn all to our utility and use, grant that we may make a right use of them, and wholly turn our hearts from earth to thee that though our bodies be imprisoned in it for a time, yet in heart and affection we may always live above with thee, that we may truly say with S. Paul: our conversation is in heaven. THE VI MEDITATION. I. POINT. CONSIDER finally that since jesus our dear Lord and Master is returned to heaven (as we are assured by faithful witnesses, who deliver, by the mouth of S. john, no other thing then what they saw with their eyes, what they looked upon and what their hands had handled of the WORD of life) there is indeed nothing left us in earth worthy to lodge a Christian hart upon. He is our true life, and what living is there without life? He's our treasure, and where should our hearts be, but where our treasure is? He is our crucified love, and is not the soul wont to be more where it love's, than where it life's? Affection. Ah, my soul, how long shall we be heavy hearted, love vanity, and seek a lie? Shall we continue still in a languishing to death, rather than breath after life, and for life? Shall we lodge our hearts in earth, while our treasure is in heaven Shall flesh and blood force the soul from its own nature and bent, and make it live more where it life's then where it love's? O jesus, my Treasure, my Love, my Life, let it not be so; but draw our drowsiness after thee, and we will run in the odour of thy sweet ointments. Give us wings, dear Lord, and we will fly a pace up after thee, and wholly rest and repose in thee. How our Saviour went from the Apostles. II. POINT. CONSIDER that as our B. Saviour's life in earth, was wholly spent in testifying his love to mankind, and in heaping his favours upon the same; so doth his last moment upon earth leave marks of the same goodness. For the Evangelist represents this good father of ours with his hands lifted up to heaven for us, and imparting a blessing to us. To wit the Priest for ever according to the Order of Melchisedech having ended all the bloody Sacryfices in one, would not depart from his people till he left a blessing upon them. Affection. Depart not, my soul, from this heavenly contemplation till thou receivest a blessing from thy good Father's hand. Stay with the Apostles at his sacred feet till he bless thee with them. Use a holy and humbly confident importunity, when thou apprehendest that Christ is about to withdraw himself and leave thee saying with the good Patriarch jacob. I will not, I will not dear Lord, let thee go till thou dost bless me with a blessing of pardon for my sins, of peace, of love, of union etc. THE VII. MEDITATION. How the Apostles behaved themselves after their Master's departure. I. POINT. CONSIDER that when the Apostles had beheld their Master mount up in the greatness of his own power, into the heavens, they stood as things quite dead to this world, without action or motion, save only that admiration, joy, hope, & love which boiled up in their mournefull-ioyfull hearts, fixed their eyes immoveably upon the clouds where their dear Master made his passage, till two Angels were sent to call them away from that contemplation, to act in Jerusalem according to their divine Master's order and example. Affection. Learn hence, my soul, to follow thy jesus where soever he goes, be it to his death, his Resurrection, or his Ascension; and where as in body we cannot, let's with the Apostles fasten our eyes and hearts upon heaven, and never forsake him; saying, ever and a none, with that fervent saint Augustine, caelum penetrabo ment: my heart shall pierce the heavens, and in thought I will be always with thee, dear jesus. For ah! how sweet it is, to be continually sucking delights from those sacred and sugared breasts of thy consolation! II. POINT. CONSIDER that there the Apostles stayed Prisoners, as it were, to love and delight, till two Angels were sent to call them away from that sweet contemplation, to act in Jerusalem according to their divine Master's order and example. But no sooner were they called by those heavenly Messengers, but they obeyed, came down from the mountain, turned their contemplations, and admirations, into adorations and actions, returning into Jerusalem with great joy, to praise, bless, preach and magnify his name, in the Temple, and every where; and to expect the coming of the holy Ghost according to his gracious promise. Affection. It is doubtless a dear and laudable delight, my soul, to fly up by the wings of holy contemplation, to pierce the clouds with him, to strike into that Land of plenty and peace whither he is gone, and to repose in him for ever. Have you found the honey of heavenly contemplation? fear not to taste, and take it down, yet so much only as sufficeth least perhaps being filled you vomit it up. But doth a voice from heaven, a Superiors command, charity to a neighbour God's work, call you from it? ah fail not, delay not to follow; never forgetting that the God of consolation, aught to be preferred before God's consolations his good pleasure, and his work, before the delights and pleasures he bestows upon us. PREPARATIONS TO RECEIVE THE HOLY GHOST. THE FIRST MEDITATION. The first disposition. The consideration of our own misery. I. POINT. CONSIDER, as the first disposition to the receiving of the holy Ghost, our own nakedness, misery, and nothing for if we conceive indeed (as indeed it is most true) that we are nothing, we have nothing, we can do nothing but only by the assistance and grace of God, which is poured forth in our hearts, by the holy Ghost which is given us; how is it possible that we should not make an earnest application to that good giver of all best gifts, that now that the comfort of Christ's visible presence is taken from us, he would bestow upon us that other comforting Spirit. Affection. Look down, o thou Almighty giver of all good gifts, and behold the slave that was redeemed by the wounds which thy Christ, my Advocate lays open before thee to plead for my poverty. Look upon thy Christ, and take pity on this languishing christian of thine for whom he died; O almighty father look upon this poor child of thine who lies sick of a palsy, and is cruelly tortured send down speedily that comforting Spirit which thou art about to send, lest he otherwise perish, for whose safety thy dear son spared not his precious blood. The 2. disposition, Humility. II. POINT. CONSIDER, and let's use as a seconde disposition: rising out of the truth of the former, as absolute a desire as we can possibly conceive, not to be known nor esteemed by any: or at least lets desire to be known as we know ourselves, and as God knows us (that is to be poor miserable sinners) not as we deludingly appear. This, as being a real effect of true humility, is the best harbinger to prepare a place for this heavenly Guest: for in whom, saith the holy Scripture; will the Spirit of God rest, but in a hart that is mild and humble etc. Affection. Study to be a lover of truth my soul, not of vanity and lies, which have always proved empty shadows, and have left, nothing in our hands. Be sincere and just, and strive to keep justice betwixt thyself and thine own heart betwixt what thou appearest to be, and what indeed thou art: and desire not, that esteem and honour (by others ignorance) be paid to thy corruption and sinfulness. Have frequently in hart and mouth, to thee alone o Lord be honour and glory, to me nothing but shame and confusion: Because in thy sight I am a miserable sinner, and unworthy of all respect. But thou, o Lord, have mercy. THE II. MEDITATION. The 3. disposition. A holy retreat. I. POINT. CONSIDER by the B. Apostles example, that the third disposition to receive the holy Ghost ought to be a sacred solitude or retreat from worldly affairs vain fears, fruitless sollicitudes; which disorder and take up the house of our hart which should be wholly kept for the entertainment of so great a guest. The world was always, his, and our, worst enemy and hates him. It were not to receive him worthily to suffer his enemy to prepossess the place. The design of his heavenly hart, is, to speak to ours alone, and to make us taste how sweet our God is. And fare unfit it were to mix those pure delights with the bitter-sweetes the world affords. Affection. Let's then, my soul, strive to silence those, as importune as unprofitable noises and rumours of the world, which hinder us to hear what Heaven speaks to our hearts. The world indeed is still whispering in the cares of our hart, and tells us of I know not what delights; but ah! they are not like to the Law of our Lord, that dear Law of love which the holy Ghost sweetly breathes into our souls. They are not, they are not like it. They do but promise feigned pleasure & peace, and pay certain pains and affliction. Avaunt therefore deluding world: disband fond fears and sollicitudes, and leave the whole hart for the God of love. The 4. disposition. Our own earnest endeavour. II. POINT. CONSIDER, for the 4. disposition, that this solitude is not to be spent in an idle and sleepy expectation without any concurrence of ours; but, contrarily, by how much the more we are removed from the world in our thoughts, by so much more are they to be conversant in heaven: for though the holy Ghost be a free gift, and could not be merited by all the endeavours of men; but proceeds from the uncompelled and free goodness of the father and the Son, who (the Son) by his sacred word promised, by his painful Passion merited, and by his holy prayers prevailed for his coming; yet we see by the example of the Apostles and Primitive Christians, that we are to make use of our own endeavours before we have the happiness to receive him indeed, as dispositions to prepare our hearts against the receipt of so great a Guest. Affection. No, my soul, the God who made us without our help, will not save us without our own concourse or cooperation. He will save us in quality of such as he made us by his gift and grace, to wit reasonable and free Creatures. He hath taught us to ask, to seek, to knock, nor shall we otherwise receive or find the gate open. Nay, he even reproaches us, that being so long, so continually with us, our coldness yet asketh nothing, Nor would he ever, saith sweet S. Augustine, so earnestly exhort us to ask, if he would not give Let slothful man blush then, since God is more ready to give, than we to receive. He's more ready to grant mercy, than we to be delivered from misery. THE III. MEDITATION. The 5. disposition. Prayer. I. POINT. CONSIDER for the 5. disposition, the primitive and Apostolical way to receive the holy Ghost, as it is delivered in the first of the Acts. All of them, saith S. Luke were persevering in prayer. We find the Apostles, to whom the promise was newly made, praying for the performance of it. We find the Primitive Christians, and our Blessed Lady herself, at prayer. Nay even our Advocate while he was yet with us, told us that he would pray to his heavenly father for us in this behalf, good reason then that we his poor clients should join in petition with him, and earnestly pray that that holy Spirit may be sent to us. Affection. Let us then, my soul, incessantly both day and night, aspire and breath after this holy Spirit, saying with blessed S. Aug. Come o thou holy communication of the Father and the Son, and prepare thine own habitation. Come and visit the dark retreaites of our distracted hearts. Come, o thou cleanser of sins, and curer of wounds. Come, o thou strength of the weak, and support of such as are ready to fall. Come o thou teacher of the humble, and destroyer of the proud. Come purify this self-love by thy sacred fire: enlighten this self-iudgement by thy clear light: and break down this self will of mine, by thine unresistable power. The 6. disposition. unanimous perseverance in prayer. II. POINT. CONSIDER that the Apostles, and Primitive Christians Prayer, was accompanied with unanimity and perseveuerance. It was not slightly and distractedly run over in a short time but they absolutely made it their business, being shut up together, even from the Ascension till Pentecoste, or the coming of the holy Ghost, unanimously and instantly begging and expecting that Best gift. Affection. Thus, my soul, let us, and all that love the eternal love of the Father and the Son, pray unanimously, not with divided hearts: and perseverantly all together, not as though we were little concerned, or that we had not all one design, since we ought all to have but one hart. And join in prayer with that dear Mediator and Advocate of ours, to his father and our father, at whose right hand he is still pleading for us, his poor brethren, according to flesh, that he would dispatch down that holy Spirit of theirs, into our hearts, to th'end we may all be but one by love, and union, with the father and Son and the same Spirit, as they are but all one in essence and substance; and that our hearts may continue the pure and chaste Temples of the holy Trinity for ever: Christian hearts thus united, are able to make a holy force against Heaven, and draw from thence the Spirit of union. AN ENTERTAINMENT FOR WHITSUNTIDE OR MEDITATIONS OF THE HOLY GHOST. THE I. MEDITATION. That of ourselves, without the aid of the holy Ghost we can do nothing. I. POINT. CONSIDER, that Man of himself, as of himself, is not able to think one good thought, but all our sufficiency is from God and what God the Father, by his power, is able to perform; what the son, by his wisdom to invent, is not executed and applied unto us, but by the goodness, and love of God the holY Ghost; whence s. Paul: None can say Lord jesus (that is, as he ought profitablY to salvation) but in the holy Ghost. Affection. See, mY soul, in these divine truths, thine own sufficiency, that is, thy poverty, and mere nothing. We are not able to work one good work, nor say one good word; nor even conceive one good thought; but all, even all our sufficiency, is from that great Giver of all good gifts. So that we may well pronounce with the holy Church without thy power (o divine Spirit) there is nothing at all sound in Man. If then all our strength be from him, let all our addresses be to him. If we indeed acknowledge our own impotency, let us betake ourselves to his omnipotency. If flesh be weak, let's have recourse to the Spirit. Let love lead us to this God of Love, and expose our coldness to the fire which he visibly brings down from heaven this day, saying; Veni etc. What the H. Ghost is. II. POINT. CONSIDER what the holy Ghost is. He is no other thing then the Spirit, that is, the spiration and breathing of the Father and the Son: for as man's hart, by his mouth, breatheth, or produceth a breath, so God the Father by his son, produceth the holy Spirit. Or else, as the soul by the understanding of an amiable thing, doth produce, or breath out love; Love, which is no other thing then the spirit or breath of the affection, so doth the father by the Son, breath out the holy Ghost, who is no other thing, than a chaste and holy love, produced and breathed out, by the father and the Son, whose mutual love it is. Affection. O divinely sweete-breath! Heavenly dear Gale! coeternal tye of two eternal persons! Sacred commerce! holy communication of the omnipotent father, and his only begotten dear son. O essential, ineffable, inflamed love, who ever burnest and art never extinguished! graciously slide into, and burn this frozen hart of mine Thou hast freely prevented me, and revived me, while I lay in a dead slumber, and neither sought thee, nor thought on thee. Do not, I beseech thee, forsake me, whilst I am invokinge thee. I desire with the whole strife of my hart to desire thee. The love of my soul, covets to love thee. Nor can I without thee. Grant that by thee, I may sowe-raingly love the father, and the son, and thee. Three divine persons ●n the verity of one Deity, whose mutual love thou art. O god the holy Ghost, give what thou commandest, and command what thou wilt. THE II. MEDITATION. What kind of Spirit the H. Ghost is. I. POINT. CONSIDER, that though the holy Ghost be a Spirit, Spiration, or breathing; yet is it not like that of Man, which is a Spirit which passeth and returneth not nor like to the Angels, which are Missionarie and serving Spirits▪ nor like to that which our Saviour jesus-christ delivered up, when he said: into thy hands I commend my Spirit. To wit: his soul. In fine, it is no created Spirit, but an immense, increated, divine Spirit, intrinsecall to God, yea, God himself, the third person of the B. Trinity; the same God with the Father, and the Son; proceeding from them by an eternal, spiration; and therefore, coequal, consubstantial, coeternal with them, and equally to be adored and glorified together with them, as Lord, and life-giver. Affection. Let me love thee, o thou dear eternal, immutable, and ever permanent Spirit, and love of the father and the son; let me love thee. And as thou proceedest from that one only, more than most blessed eternal will of the father and the Son, and becomest naturally and substantially one only God with them, before time, so grant; that my will, in time, by the participation of thy heat, and thy grace, may so lovingly adhere to that divine will, and be linked together, in so perfect a bond of true friendship, that there be but one will betwixt heaven and earth, God and Man. That that may be as truly meant and accomplished, as frequently pronounced: Thy will (that is, that source of life, of liberty, of eternal love) be done in earth as it is in heaven: that by such conformity, resignation, and adheasion, we may all become but one Spirit with thee. That the H. Ghost is a heavenly gift. II. POINT. CONSIDER further, what the holy Ghost is, and you shall find, that he is a gift, but a gift sent us from heaven, a gift which contains in it the whole collection of all good things; a gift prepared from all eternity to be bestowed upon men, better than which, there neither hath or shall, or can be any given, or imagined, even by the wisdom of heaven itself: for it is even that best gift, that perfect thing, which descended from the father of lights, with whom there is always a permanent plenty. Affection. 4 O most noble, most admirable, and more than most excellent gift! o in comparable, immense, and inestimable liberality! o incomparable dignity of man's soul! Man was fare from dreaming of it. Angel's could never have imagined it. God himself could give no more than God in a gift. Ah my soul, the very heavens can give no more than we possess. They are divine truths we speak, the great S. Paul assures it. Know you not that your members are the Temple of the holy Ghost which is in you. And again: The spirit of God dwelleth in you. Well may we glory in this obsolute assurance of so incomparable a gift and guest. But forget not, my soul, what follows: But if any violate the Temple of God, God will destroy him. THE III. MEDITATION The Holy Ghost is a permanent gift. I. POINT. CONSIDER, of what a permanent plenty and bliss poor man is possessed by the bounty of this heavenly git, which is accomplished with all perfections It is a gift, it cannot then be recalled; it is our own nothing being more ours then what is our own by free gift. It's a free gift, it was not bought, or borrowed, but freely bestowed. Love then was the cause of it, love, which is an efficacious wishing well, or wishing good to the beloved. Affection. Ah, my soul, this heavenly gift, is no less absolutely permanent, then superlatively excellent; and no less sure (as to external force) than a huge possession. The thievish world cannot rob it: The power of darkness cannot wrest it out of our hands. The God that gave it, takes it not away. Non deserit nisi deseratur. He forsakes not, unless he be first forsaken. Self treachery, at home alone, can hazard it; self disloyalty, can lose it: hatred for love, by consent to mortal sin, can drive this Love, this gift, this God out of doors. II. POINT. CONSIDER from whom we had this good gift, and we shall find it came from all the three persons of the holy Trinity: I saith the Father, will pour out my Spirit upon all flesh. I will ask my Father, saith the son, and he will send you another comforter. I will send him to you, saith he again. And, the holy Ghost (saith saint Augustine) is so given, as God's gift, that he is also his own gift; he is both the gift and the giver. All the three persons in the B. Trinity were employed in man's creation, and all are employed too about his sanctification. We will come to him, to wit, the father, son and holy Ghost, and we will take up our Residence with him. Affection. Bless, o my soul, that Father of lights, that good giver of all good gifts, who sent his holy breath or spirit down upon us. Bless that Lamb of God who by his death, merited that blessing for us. Bless, in fine, that holy Spirit, who was himself both the giver and the gift, and graciously came unto us. Be they Blessed, and praised; magnified and glorified, in the unity of one Deity, for ever. And let our earthly Trinity, never forget this mercy. Let our memory faithfully represent it to ourunderstanding. Let our understanding continually ponder ruminate, and deliver it to the will. And let the will embrace, in joy, and carefully lock up this present of infinite love, with all the love, joy, and jubilee of hart, imaginable. THE iv MEDITATION. What we receive indeed when we are said to receive the Holy Ghost. I. POINT. CONSIDER, that by receiving of the holy Ghost, we receive the substantial, or consubstantial unity, charity, and sanctity of the father and the Son, according to S. Augustine. The most firm and indissoluble bond or tye of the holy Trinity. The sacred kiss of the father and the Son, by their mutual love from all Eternity, whereby they loved the just, even with the love of their own hart (saith S. Richard de S. Victore) which is the holy Ghost. Affection. Ah my soul, how ineffably great blessings are these which faith lays before us! and we consider it not, or rarely and coldly reflect upon them. O did we frequently look upon it with a lively faith how would our thoughts be waned from this base world. How ever we are in it, we are not made for it: the heavens have other thoughts for us. The true cause of our being here indeed, is to adhere to God by love, and to become holy, as our heavenly father is holy, and to that purpose the holy Ghost, the very unity, love, and sanctity, of the Father and the son, comes down to dwell in us. Ah my soul! Let us never forget this astonishing, and oppressing graciousness. II. POINT. CONSIDER, yet further, that it is not the unity, charity, and piety of the father, and the son, which we receive only, but truly and indeed we receive the person of the holy Ghost▪ w●●h grace and charity; nor is he in us by Essence, Presence, and power only, as he is every where, but in a more dear, near and intimate manner, as in his Th●one o● Temple. For do you not know, saith s. Paul that you are the Temple of God, and the Holy Ghost doth dwell in you. And again: Charity is diffused into our hearts, by the holy Ghost, who is given unto us. Affection. Yes, saith s. Augustine, that good God, is present to his faithful, ●ot merely by the grace of visitation, but by the presence of his Majesty. It is not now the odour of the balsam that is spread abroad, but the very substance of the sacred ointment itself. By which according to s. john, we shall be taught all things. O great, great and most admirable mystery, which is yet so familiar to us Christians! O most excellent and incomparable visit, and gift of the proper person of the holy Ghost! O God what a singular favour is it, to have God, the true God, really and personally dwelling in our hearts? O what hearts ought they to be, which have the happiness, to be the Mansion of such an inhabitant? THE V MEDITATION. The excessive love of God, shown to man, in sending the holy Ghost. I. POINT. CONSIDER with S. Augustine: that God the father moved by mere mercy, sent his son to redeem his servants: he sent also the holy Ghost to adopt the same servants into children. He gave his son, for the price of their Ransom; the holy Ghost, for a pledge and assurance of his love, and reserves himself all whole, for the inheritance of the adopted. So much did he desire man's salvation, that he employed not only what was his; but even himself also, to that effect. Affection. Do we believe this o my soul? but do we believe it indeed? That such a son was sent for such servants? That servants, and such servants, were adopted into sons? into coheires? into the participation of the divine nature? By the mere mercy of the Father? by the blood of the son? by the love of the holy Ghost? Do we believe it, I say? yes yes, we believe it, my soul. We dare not we cannot deny it. Credo Domine, we believe it, o Lord, yet help our incredulity in this behalf. We believe it in words, and in hart too; but our actions, our gratitude, our love, speak it not, confirm it not to the world. For to whom should all the redeemed slaves actions belong, but to his dear Redeemour? Upon whom should all his love be set, but upon one that so love's him? And to whom should he reserve himself wholly, but to the God of heaven who reserves himself wholly for him? II. POINT. CONSIDER what an excessive goodness and charity it is, that this immense, and infinite Majesty, who walks upon the wings of the winds and sits upon the Cherubins; who fills heaven and earth, being assisted with millions of millions of Angels, would yet deign to take up his seat in a poor corner of man's hart; to grace that miserable worm of the earth with his presence, divinity, and sanctity: and thereby with the participation of his divine nature. Ah! could we justly weigh man's nothing, and God's Majesty, we should never be weary with admiring and tasting the dignity of this great work. Affection. Ah Domine, cognoscam te, cognoscam me. O Lord grant me light to know thee, and to know myself, that by such knowledge I may happily and gainefully lose myself in the admiration of thy excessive graciousness. For what am I indeed compared to thee but extremity of misery compared to infinite Majesty? but nothing, & nothing compared to him who is all in all? But not so much as one little drop, to a boundless Ocean. And yet this Majesty, is graciously pleased to take up his Residence in this misery. This All, will lodge in this nothing. This Ocean, will over-flowingly possess, and please himself in this drop. How happens this to me, that not the Mother of my Lord, but even my Lord himself comes unto me, resides in me, takes up his dear delights in my poor heart? Ah, my soul, let our dearest delights be to possess him to please him, to magnify him, to glorify him for ever. THE VI MEDITATION. God's excessive love to man. I. POINT. CONSIDER, how great and ineffable the piety of our Redeemer was towards us, as S. Augustine observes; who carried man up to heaven, and sent God into earth: what a care hath our Maker to repair his workmanshipp! Behold, a new medicine is again sent down from heaven! Behold, Majesty daignes again by his own presence, to visit the sick! Behold, divine things are again mixed with humane, the holy Ghost is become a succeeding Vicar to our Redeemer; that what the one had begun, the other by a peculiar virtue, might consummate; that what the son had redeemed, the holy Ghost might sanctify, what he had purchased, he might conserve. Affection. Too too much are thy friends honoured, my dearest Lord. Their principality is exceedingly beyond all measure confirmed by the presence of thy holy Spirit, Ah, my soul, what do the heavens seem to make of us, what rate put they upon us, while we undervalue our selves▪ The holy Trinity may seem to be wh●ll● employed to save us: while we are b … 〈…〉 … ll ourselves away, for moments of transitory pleasures, for vanities, for lies. Our thoughts are languishing after the hope of I know not what delights which the world promiseth; while our dearest delight ought to be, to receive, in hand, more than we are able to conceive. Ah, my soul, what dearer delight could ever man's hart wish for, then to be deliciously oppressed with heavenly plenty? II. POINT. CONSIDER, the unspeakable honour conferred upon man by the presence of the holy Ghost. He receives, saith S. Basil, a Prophetical, Apostolical, and Angelical dignity; being, before, but earth and ashes, abjection, and rottenness. Yea, saith he, by virtue of this presence, every holy soul, becomes a God. Ego dixi Dij estis: I have said, you are Gods, and all sons of the highest. For who adheares to God (which is is done by love in the Holy Ghost) is one Spirit with him. Affection. Good jesus! what is man, that thou dost so magnify him? or what is the son of man, that thou dost so place thy hart upon him? What did God's mercy discover in our misery, my poor soul, that he should honour it with a dignity due the Prophets, Apostles, Angels, yea even raise it to a certain union with himself? For this it was that jesus-christ, while he was yet in this world prayed so ardently to his heavenly Father. I pray, saith he, that they (his Apostles &c.) all may be one, as thou (o heavenly Father) in me, and I in thee, that they also in us may be one by participation, by charity, by grace, by glory: O unspeakablely dear union! o more than most Blessed Communion betwixt God and man! THE VII. MEDITATION. To what end the holy Ghost comes. I. POINT. CONSIDER, that the holy Ghost comes unto us, to purge, illuminate, and perfect our souls; and to reform them to the image and likeness of God, to which they were made thereby to make them partakers of himself (He being the divine sanctity) in this life; and disposing them to a more near, and noble likeness thereof in the life to come, to which every cause strives to produce effects like to itself: it follows then, that the holy Ghost endeavours to make the soul, which it doth inhabit (which is the sovereign perfection and dignity of a reasonable creature) fervent, spiritual, holy, and divine. Affection. Why do we then my soul, remain in our wont languishments? why do we still live in league with our accustomed imperfections (making reflection what they are, and how often we have had the light to know them, and resolution to amend them) our lukewarmeness in God's service; our impurity of heart; our ingratitude to God for his innumerable gifts, and graces etc. Why do we, why do we, alas resist the designs of the holy Ghost? His aims are to purge our hearts, and we remain in our impurities. To illuminate us, and we affect darkness more than light, (we fear to know his will lest we might be obliged to do it.) To burn our hearts, and we persist in our coldness. To render us spiritual, holy, divine, and we continue, indevoute, carnal, and earthly. Alas, my soul, is not all this too too true! II. POINT. CONSIDER, that the holy Ghost comes to be the Soul of our Soul, and to furnish us with all things necessary to the perfection of our spiritual life, even as the soul of our body gives force to the great diversity of the functions and actions of the senses, and faculties of the said soul, as fare as is necessary to our natural life; for what want we which this Spirit brings not? If light and knowledge of truth. He is truth itself. If strength. He is power itself. If heat. He is a consuming fire. Are we sick? he is the Physician and the Physic. Is the cause of our eternal reconcilement to be pleaded before the dreadful Tribunal of God's Majesty? He is our Advocate. Are we oppressed with temptations and tribulations? he is our comforter, our Deus & omnia, our God, who is to us, all things. Affection. It is not, it is not from this body of ours, that the same body hath life, motion, action, and vigour, but from the soul, without which it remains an unprofitable bulk of corruption. Nor is it from the soul, that the soul life's, remembers, understands, wills, but from God who is the life of the soul. Nor doth it ever live, understand, or will any thing profitably, but by his grace diffused into our hearts by the holy Ghost. Come, then oh come then, thou holy Spirit, and be our light, our truth, our fortitude, our fire, our salve, our Physician and cure. Prove our second Advocate to the heavenly Father, together with that dear Lord of ours, who both merited thy sending, and graciously sent thee. Prove our comforter in our tribulations, temptations etc. Prove finally our God, and our all. THE VIII. MEDITATION Of the advantages or fruits of the Holy Ghosts Coming. I. POINT. CONSIDER what huge advantages we receive by the coming of the holy Ghost, adn we shall find, that thereby we are taken into the participation of all the blessings, and riches in some measure, which our Blessed Saviour possessed in plenitude and fullness. The Spirit of wisdom, and understanding: the Spirit of Counsel and fortitude: the Spirit of science, and piety; and the Spirit of the fear of our Lord. These are the seven lights, or seven Lamps by which the faithful are enlightened: wisdom, is a light by which we know Superior things. Understanding, a light, by which we discern interior things. Science a light whereby we know inferior things: Counsel, a light by which dangers are discovered; Fortitude, is given to repulse and master them; as Piety to mollify the hardness; and Fear, to subdue the pride of our hearts. Affection. Blessed be the Father of our Lord jesus-christ, who mercifully sent his Son to save us sinners. Blessed be his only begotten Son who spent his most precious blood and life upon the work of Man's Redemption. And blessed be the holy Ghost, whose infinite love, plentifully bestowed those good gifts upon us, which were purchased for us by Christ's merits, whereby we have light and strength to walk; and without which, like sensual men, not knowing what belongeth to Spirit, we had wandered in darkness, without either the true knowledge of God, or ourselves, & had quaked with fear, through want of Fortitude, where there was nothing indeed to be feared; and for want of Council, had not feared him whom we ought to fear, who can throw the body and soul into Hell fire. II. POINT. CONSIDER the excessive love of God to Man, in the distribution of these gifts; The very same which were given in their full extent to that flower of the field which sprung from a sprig of the stock of jesse, jesus-christ, the first begotten among many brothers, the same, according to each one's measure, is bestowed upon us too, the younger brothers. We are regenerated and borne again by the same spirit, saith S. Augustine, by which Christ was borne. By the same spirit, according to faith, is Christ form in the hart of every one of the faithful, by which according to flesh, he was framed in the Virgin's womb. Affection. O ineffable, incomparable, and never enough admired goodness of God O unspeakable and never enough considered dignity of Man! Man presented with the same gifts of wisdom, understanding etc. of which the Son of God was possessed! The Eldest brother and the younger brothers, assisted with the same helps towards heaven. The adoptive children, sharing in the same prerogatives with the natural Son; having the same Spirit to quicken, move, strengthen comfort, and replenish them. The same Spirit, I say, to frame Christ in the hearts of Christians, which framed Christ jesus in the sacred womb of his Virgin Mother. O my soul, let us never so fare forget this dearness, this dignity, this transport of love, as by a degenerous conversation to stoop to things so fare below us, as are all the fugitive toys which the world is able to present us. THE IX. MEDITATION. Of the advantages, again of the Holy Ghosts Coming. I. POINT. CONSIDER, that though Mercy had abundantly provided for man's instruction in all virtue, by the incarnation and holy life of Christ etc. Though wisdom had admirably invented, and goodness had graciously put down the too too plentiful price of man's redemption, the precious blood of a God, a most soweraigne salve to cure the most desperate leprosy; yet had it all profited nothing, had not the application been also made, by the means of increated love, the holy Ghost in the Sacrifice, Sacraments, and sufferances of this life. Affection. Our cause, my soul, was already gained by our B. Saviour's merits against the world, the flesh, and the devil but the decree was not yet put in execution. The purchase of our liberty was indeed made, at the price of his precious blood, but we were not yet put in possession of our right; we were yet, on our parts, by the assistance of the holy Ghost, to negotiate upon the talents and riches left us, by the means of our cooperation in good works and patiented sufferance of tribulations, to accomplish the things that want of the Passions of Christ, as saith S. Paul. All his labours, and actions, and passions are mine, but I must also labour and suffer with him if I will reign with him. He loved me, that dear lover of man, and delivered himself up for me. But I must also love him, which none can do but by the assistance of the holy Ghost. II. POINT. CONSIDERATION: Christ was borne to the world, and yet it either knew him not, or knowing him, remained in its wont malignity, coldness, infidelity. He watched, fasted, prayed, and yet few were moved thereby. He preached, wrought cures and miracles, and notwithstanding found but few followers, save some poor fishermen, and others, led for the most part, either by their own interests, or curiosity. But when the holy Ghost once breathed and brought down fire upon them, what admirable effects did they not produce? Affection. Come then, ah come then, thou holy Spirit, and purge and consume the maligant humours which obstruct my hart, inflame my condenesse, ah help my infidelity. Renew, and revive in my memory those many, long, and painful watch, and fastings, and prayers, preach and passions of my sweet Saviour, that I may ever run with speed in the odours of those perfumes. That I may testify to all the world, with the Apostles and primitive Christians, that it is in memory and imitation of jesus of Nazareth who was ignominiously crucified, and by the virtue of his holy Spirit, that I do what ere I do. THE X. MEDITATION. In what manner the Holy Ghost came. I. POINT. CONSIDER, that the coming of the holy Ghost was preceded and accompaigned with a sudden sound (like to a great loud, and vehement blast of wind) which came from heaven and filled the whole house etc. Thus it is, that the hand of the highest is wont to work a happy change on the hearts of men. He powerfully thunders down from heaven, and forces his passage through our deaf ears, by frequent; fervent, and redoubled inspirations: Rise up thou that sleepest, and rise up from the dead, and Christ will enlighten thee. And he cries so loud, that however we neglect; we cannot deny that we heard his call, Affection. No my Soul, we cannot deny it: He hath prevented our hearts with strange blessings. He hath often cried out with a loud voice, and replenished the whole house of our hearts with this sound. I am thy salvation. I am thy exceeding great reward. Life is short and uncertain, Eternity endless: God is just and dreadful: and who is able to live in eternal flames? And these words have often cloven to our very hart roots, and we have found ourselves entrenched on every side, and we have had nothing to oppose against them, but certain slow and sleepy delays: behold I will shortly set upon such and such a good work: or subdue such or such a vice which reigns in me, and shortly it shall be done; And yet, what is notorious, and we cannot deny, with the jews, we strive to suppress, and stifle the grace of the holy Ghost in our hearts; And yet are we still detained, by very toys of toys from concluding an absolute league of perfect friendship with the God of our hearts, who lays so close a siege to them. II. POINT. CONSIDER that the holy Ghost had formerly appeared to the world in divers forms. As at Christ's Baptism, in the form of a Dove, to teach the followers of Christ, with what innocence and candour, and with what foecunditie of good works they are to behave themselves. At his transfiguration, as a bright cloud, to intimate the shewres of heavenly grace, which he plentifuly pours down upon us, and the fatherly protection he pleaseth to take of us. But this day he appears in fiery tongues, signifying that he comes to establish legem igneam, a fiery law, a law of love and charity, which were it practised, according at it is taught, it were able to set all the world on fire. Affection. Though all thy approaches, motions, inspirations, and apparitions (o divine Spirit) be worthily ever most welcome to me: yet nothing comes so home to my heart's desire, as these flames of fire which intimate a law of love, and in that conquering name, aught to subdue all hearts: For what doth man's hart love indeed, but love? What chain of gold, could ever so deliciously draw us, as the chains of humanity and charity; where beloved force, proves absolute freedom? Ardeam ex te totus ignis sancte. O holy fire let me be wholly burnt by thee. O fire which ever burnest, and art never extinguished, do thou inflame me. O thou light which dost ever shine and art never darkened, do thou enlighten me. O how my very hart desires to be inflamed by thee How sweetly dost thou heat? how secreetlie dost thou shine? how delightfully dost thou burn? THE XI. MEDITATION. How we may know whether the H. Ghost life's in us. I. POINT. CONSIDER that the certain keeping of God's commandments, gives us a certainty that we love God. And who love's him, certainly remains in God, and God in him. And in this saith S. john, we know that he remains in us by the holy Ghost which he gave us. If then our own hearts reprehend us not of the breach of God's commandments we may have a wholesome confidence in his goodness and mercy, yea, a moral certainty, that we stand in God's grace and favour, and that the holy Ghost, doth dwell in our hearts. Affection. Happy is the Soul which hath this testimony in herself; for certainly it is a continual and a most delicious feast to her hart, since it becomes thereby a very Paradise in earth, the throne, the temple, the heaven of God. O what a singular, superexcellent, Angelical, Seraphical honour is this! To be the house of God, and to have God to be our house and harbour! To remain in god, & god to remain in us. Is not this indeed to begin to be Angels, and to have our whole conversation with God? Yet beware, my soul, let him that stands look that he fall not: it is yet in earth that we possess this in heaven; where the world, the flesh, and the devil continually surround us. Their snares are laid, & charity is lost in a moment. It is not enough to have the holy Ghost for the present; but we must further (to be able to overcome all our temptations) beg the continuance of his presence, virtue, and power, by our incesant and ardent prayers saying with the good Disciples, mane nobiscum Domine, stay with us, stay with us, o Lord. II. POINT. CONSIDER that the presence of the cause is never more surely known then by the effects. And the principal effect which the increated Charity, the holy Ghost, produceth in our hart, is Charity de Spiritu Sancto. And Charity, saith S. Paul, is patiented, benign, she envieth not, she dealeth not perversely, she is not puffed up; she is not ambitious; She seeketh nor her own, she is not provoked to anger, thinketh not evil, rejoiceth not upon iniquity, but rejoiceth with the truth, suffers all things, believeth all things, hopeth all things; beareth all things; in fine, she is cheerful, longanmious, mild, modest, etc. Affection. If then, laying our hand upon our own hearts, we find by an impartial Examen, that we are truly patiented in Crosses, afflictions, and difficulties (be they corporal or spiritual.) If benign and mild in words and behaviour, not arrogating too much to ourselves, or seekeing our own advantages. If we envy not the good of others. If our hearts swell not, nor perversely oppose our neighbour, but sweetly support him, entertain a good opinion of him, and hope well of his proceeding; we may hopefully conclude, that the finger of the holy Ghost is in the work and sweetly moves, governs, disposeth all. THE XII. MEDITATION. The Holy Ghosts presence gathered by the effects. I. POINT. CONSIDER yet further the effects of the holy Ghost in the B. Apostles and Primitive Christians: And the first is that they began to speak with divers tongues, according as the holy Ghost gave them to speak: and those tongues were employed, not to boast nor vaunt their own knowledge, and give themselves the glory of it, but to publish the great works of God, to all Nations, and to speak intelligibly to Partians, Medians &c. Affection. And we too have power, o my soul (by the assistance of the holy Ghost. If we be faithful in following the blessed motions which he graciously inspires into our hearts) if not to speak all tongues, at least in our own only language, to make ourselves intelligible to all nations. Let us speak Gods great works by our actions; let our light so shine before men, that they may see our good works. Let our joy, peace, patience, benignity mildness, modesty, the fruits of the holy Ghost, appear, and infallibly none will be found so great a stranger as not to understand that language of heaven, and together with us glorify our heavenly father, who blessed our hearts with those good gifts, with which the world is too little acquainted. II. POINT. CONSIDER as another effect, that joy in the holy Ghost, the new wine of the Gospel, which so fervently boiled up in the hearts of the Apostles, that they seemed no more to be themselves, but to be transported, and translated into new men, to strike the hearers with astonishment, to see those poor rude fishermen, simple Galileans, who never were suspected of much learning, speak so powerfully, and intelligibly to the hearts of all present, while yet some turned it to derision, others ascribed it to drunkenness. Affection. O sudden and powerful effects of the holy Ghosts working, who breathes where he will, and when he will, and how he will, which worldlings are more ready and capable to misconstrue and deride, then to feel or understand. These are affects of new wine. Say they. Yes, saith S. Augustine, it is even so indeed: with this new wine, and this excellent cup, are the hearts of the faithful daily inebriated. Thus are they drunk, who for the love of God, and their soul's health, fly their parents and country of their own accord, and abandonne the parents of their bodies even to find out other new ones of their souls. Being free, they desire to live in subjection: being noble, they fall in love with abjection. They prefer abstinence before the delights of full tables: watching before sweet sleep and poverty before riches. Such effects, my soul, hath it pleased God of his infinite mercy to work in our hearts. So have we been deliciously drunk with the chaste wine of his cellars, begetting virgins. THE XIII. MEDITATION. More effects proving the Holy Ghosts presence. I. POINT. CONSIDER as another effect of the holy Ghost, their undaunted courage in openly preaching the miracles, Resurrection, Ascension and Glorification of jesus in the face of his proud persecutors who had but a few weeks before, put him to an ignominious death. This jesus, saith S. Peter (who was wickedly slain by you) hath God raised up again, where of we are all witnesses. Let all the house of Israel know most certainly, that God hath made this jesus both Lord and Christ, whom you crucified. And those undaunted words struck the hearts of three thousand which were converted that day. Affection. Is then the sweet and mellifluous name of jesus in our hearts, and is it from that abundance that our tongue speaks? Do we make it our business to bear out that blessed name (which is the only one under heaven wherein we must be saved) before the face of the Tyrant, at the peril of our lives and liberties? Do we endeavour to print in our own hearts, and the hearts of all men, this saving truth, that that jesus which died forus, risen again, ascended into Heaven, and is there gloriously seated, at the right hand of his heavenly father? know my soul, for certain, that such blessed effects, issue from the presence of the Spirit of jesus, the holy Ghost: and rejoice in it with a chaste fear. II. POINT. CONSIDER yet another effect of the presence of the holy Ghost, which is a love to hear the word of God, and a constant adhering to, and persevering in Apostolical Doctrine, frequent Communion, and fervent and unanimous prayer, with reverence and fear. Such was the practice, of the primitive Christians, who, as in Acts 2. were persevering in the Doctrine of the Apostles, in the communication of the breaking of Bread, and Prayer. Affection. Observe, my soul, what the first fruits and fervour of the Spirit led the primitive Christians to, and neither fear nor fail to follow them. They persevered in the doctrine of the Apostles. And shall we give ear to the newfound fancies, and pious imaginations of new masters? If any, saith S. Paul, evangelise to you (were he an Angel) besides that which you have received, be he accursed. They communicated every day, and shall we be backward in it, when laudable custom, and conveniency calls us to it. They continued unanimously together in public prayer. And shall we run into corners, and more please ourselves in our devotions of our own invention? No, Noah, it is the public and unanimous prayer of the faithful, that infallibly peirceth heaven; and leaves our hearts comfortable testimonies, that the holy Ghost resides therein. THE XIV. MEDITATION. The H. Ghosts presence known by the effects. I. POINT. CONSIDER again as another argument of the H. Ghost, the love of unity of hearts, and community of our substances. The multitude of believers (the primitive Christians) had one hart and one soul neither did any say, that aught was his own of those things which he possessed, but all things were common unto them; nor was any needy among them. From this blessed union and Communion did S. Augustine, and the rest of the first founders of religious orders take the platform of their proceed. These, saith he, were the first that heard: How good and how pleasant a thing it is for brethren to dwell in one: but that fraternal love and union stopped not there, but that exultation of Charity descended down to posterity. Thence it is that in religious houses, to this day, there is but one hart and one soul, one cellar, one panterie, one purse, one common design, to love God above all things and their neighbour as themselves. Affection. O Blessed union! o happy communion, which composeth even a heaven in earth! In thee, no ours and thine is heard, those cold words, which are the source of all dissension. In thee there is a perfect imitation of the B. Trinity, where many are one; three persons and one only God: many operations but one will, one and the same Spirit working them all. Many Attributes, but one and the same common substance. So saith S. Augustine, in a Monastery they live so that they all seem but to compose one man. They are many bodies, but not many hearts. Many operations, but all guided by one will. Many offices, but all using one common substance or stock. And all this that Christians may become one by charity, as Christ and his heavenly Father are one in Deity. If we embrace and love this unity, my soul we hold Charity, and the holy Ghost certainly dwells in our hearts. How the holy Ghost reigns in us. I. POINT. CONSIDER Finally that the holy Ghost doth not only live, but gloriously reigns in our hearts, as it did in the primitive Christians, when we do not only willingly, but even joyfully endure contumelies, contempts, temptations, tribulations etc. for the name of jesus, yea even glory in them, for the love of that name; for so did the Apostles Acts. 5. They went from the sight of the Counsel rejoicing, because they were accounted worthy to suffer reproach for the name of jesus. So the Christian jews suffered the loss of their Goods with joy, hoping for a better and a permanent substance. And S. Paul; I abound with joy in all my tribulations. I even glory in them. Affection. O my soul, if we find this joy in the holy Ghost: this omne gaudium in sufferance with jesus, Let's rejoice, rejoice, and springe with joy, because our reward will be great in heaven. But rejoice in our Lord, the good giver of this heavenly abundance; the holy Ghost reigns in us. Marry if we find not this joy, this glory in tribulation, yet find patience and resignation, with a desire of this, rejoice notwithstanding, the holy Ghost life's in us. And he that begun this good work will perfect it, (have we a little patience) and will confirm and establish it, at his good pleasure; cease not, in the interim, to emulate (how ever we find not ourselves yet in terms to perform) those better gifts: what we have we have from God, and what we have from God, comes from the order of his wise providence, one thus and another thus, according to the measure of Christ's plenitude. Cease not to ask, to seek, to knock. Truth hath promised by the mouth of Ezechiel, that what is weak, he will strengthen; and what is fat and strong he will keep and feed etc. THE XV. MEDITATION. How the Holy Ghost is contristated and weakened in us. I. POINT. CONSIDER that even as the Soul is seen often to languish in the body, by reason of many infirmities, in such sort, as though indeed it live, yet it seems to be deprived of lively motion, sense and vigour, so the soul of the soul, the holy Ghost, is so contristated, as it were, by the multitude of venial sins, especially if our affection be placed upon them, that it seems to be deprived of activity; that is, the hearts wherein it resides leave off to be prompt, fervent, flourishing and fruitful; leading a drooping and drowsy life, and expecting, in a manner, the first fair occasion to perish. How do many little sins being neglected kill, saith s. Augustine? Marry many small drops furnish a river; and abundance of sand, though small grains, sink a ship: the neglect of pumping, causes shippwracke; as well as the billows which overflow the ship. Affection. Take better grounds, my soul▪ Dispute not what's venial sin. S. Teresa, found not herself safe in that practice. But what ever hath any face of evil that fly. And (following S. Paul's council) what things soever be true, what soever honest, what soever just, etc. what soever of good fame, if there be any virtue, any praise of discipline: those things lets think upon, those things let's do. Let's not be straight hearted, and unwilling, as it were, to be happy. Let's not limit the holy Ghost, who gives abundantly, and upbraids not. His graces are too precious to be refused, or played with. When we have done the best we can; we may put this down for a certain truth: We are but unprofitable servants: we have done but what we ought. How Charity perisheth, and the holy Ghost is driven out of our hearts. II. POINT. CONSIDER, that being once got into free trading in venial sins, we begin to be more familiar with, and less apprehensive of mortal; to wit, we so long play with wasps, because their stings are not mortal, that with our Mother Eve, we lie open to serpents. Wisdom waxeth obscure; counsel is cast aside fear grows foolhardy; fortitude fails us, and faith gins to slumber; But the Devil sleeps not. A pleasant object is cast in our way (nor is it any more than venial sin.) We fix our eyes upon the beauty of the forbidden fruit, and feign would we taste of it. Such dalliance begets complacence, complacence engagement, engagement procures consent, and by consent mortal sin has gotten footing in our hearts: Charity perisheth, and the holy Ghost is forced out of his Temple. Affection. O bewitching snares? accursed chains, which infallibly lead to slavery and destruction! Ah my soul, if we begin once to give ourselves over to the dandlings and caresses of the harlot-words like another Dalila (were we even Samsons) it will strait bereave us of our strength and sight, and dispossessing us of the holy Ghost, leave us slaves to the devil. Ah, what a pitiful exchange is here? Be astonished, o heavens, upon this; and o gates thereof, be you desolate exceedingly: The very Angels of heaven, were they capable of tears, would weep to see the holy Ghost, with all his gifts and graces, disloyally turned out of our sinful souls. But to prevent this desolation of desolations, let's use a timely care. Being already ensnared, let's by a holy violence, cut, break, tear them in pieces: for, alas! the best of them are worth nothing, they lead but to death. But are we yet free? Fly fly then the jest apparent occasions of evil, o thou beloved of God. Flight alone, in this behalf, is a sure victory. MEDITATIONS OF THE B. TRINITY THE I. MEDITATION. That by faith alone we can safely approach to God in this ineffable Mystery. I. POINT. CONSIDER that though all nations (be they otherwise never so barbarous) have always unanimously conspired together to the professing of some Deity, yea even many Gods, which they foolishly feigned to themselves. And though all the things universally, which we see, seem to lead us to the knowledge of some invisible divinity, whereby they were all made, and conserved: yet should we be always wavering and without assurance, should we commit our selves to reasons weak search, not taking Faith to be our guide. Faith which is, saith S. Augustine, the way to Beatitude. Faith without which, saith S. Paul, it is impossible to please God: whence he concludes, that it is necessary to salvation. Affection. O my soul, how happily are we prevented by a heavenly light, which the wise of the world wanting, they vanished in their own knowledge, and while they could not reach to the true God, they spent their wits in devising false ones. Whereas we Christians are safely conduducted by the guidance of faith, by faith, I say, that convincing argument of things not appearing; that illustration of the mind by the prime light, which inables our souls to discern spiritual things, and leads us to adore the Father, the son, and the holy Ghost, three persons, and one true God, without all hesitation or doubt. II. POINT. CONSIDER that as faith is altogether necessary, so is nothing more sure and comfortable, as relying upon the prime truth which cannot deceive us, or be deceived. Let Faith, saith S. Augustine, march before, and no difficulty will dare to oppose, or present itself. There is nothing more sure or better suited to all sorts of people. For who can want capacity, to give credit to what truth itself reveals It speaks wisdom to the wise, and yet the weakest capacities have as much, in substance, as they. It feeds the strong with food; and yet gives milk to children, which nourisheth no less. Great wits have as much as they can bear: and the weaker sort is able to digest all they receive. O admirable invention of wisdom itself, which can so wisely fit itself to all abilities! They are three, saith S. john, which give testimony in heaven, the Father, the Word, and the holy Ghost and these three are one. To wit one substance, one Deity, one God. Affection. O great and powerful God Man hath nothing to reply to this plane testimony of faith, but to fall down and adore thee. I do therefore, with the whole earth, adore thee, o Father of infinite Majesty; and that divine Word, thy true and only Son, together with thy holy comforting Spirit. With my whole hart, and mouth, I confess, bless, and praise thee, o God the Father; and thee o God, the only begotten son and thee o God, the holy Ghost, proceeding from them both. I confess thee, to be one, in essence, substance, power and Majesty; trine in persons, o one holy, and undivided Trinity! Glory be to the power of the Father: glory be to the wisdom of the son: glory be to the goodness of the holy Ghost. Glory be to the Father whence all things proceed: Glory to the Son by whom all things: glory be to the holy Ghost, in whom all things: Glory to the Father who created us: glory to the Son who redeemed us: Glory to the holy Ghost who sanctified us. THE II. MEDITATION. What the B. Trinity is. I. POINT. CONSIDER, that having by a sirme faith, made our safe approach; having set down for a certain and undoubted truth, that there is an unity of Deity, in the Trinity of persons, and having with our whole hart adored it: we may with an humble Christian confidence draw yet nearer by contemplation, to discover, in some small measure, what and how it is. To this effect; look, with S. Athanasius, upon the sun, and no sooner shall you have discovered it, but you meet with a natural kind of Trinity, which leads us to that other. To wit, we discover the body of the Sun, the brightness, and the heat of it. All which make but one, and the same Sun, though otherwise distinguished in themselves. The body of it being the source of light, represents the Father; the brightness, the Son who is light; and the heat, the holy Ghost, who is a sacred fire, being but all three one and the same God. The sunneit self is no older than the light, and heat thereof, so that were the sun eternal the light & heat would be no less eternal, or coeternal. Affection. O thou Orient sun, shine out upon our darkness. O thou Father of lights, enlighten our benighted souls. What I desire, o Lord, is ut videam, that I may see. Say then again to this little blind world of mine fiat lux, let light be made, and in that light of thine we shall discover light indeed. And thou, o son of God, who art true light illuminating all men coming into this world, leave us not in darkness and in the shadow of death. And thou, o holy fire, who always burnest, and art never extinguished, burn my reins and hart, that I may serve thee with a chaste body, and please thee with a clean heart. II. POINT. CONSIDER yet again, without going out of ourselves, a perfect image of the holy Trinity. For look but upon our own soul, and we may observe in it, in the essence of one & the same soul, three powers or faculties, to wit, Memory understanding and Will: which have three distinct operations, to wit, remembrance, knowledge, and Love.. Nor is love ascribed to the Memory; nor knowledge to the will; nor remembrance to the understanding. So that we find in our soul, in some sort what we believe in God, distinction of powers, diversity of operations, in unity of essence. Affection. Ah my soul, sigh the Blessed Trinity hath marked out the house of thy hart for himself, yea hath set upon it his own signet or representation, let us never prove so disloyal to him, as to thrust him out being entered; or keep him out when he pleaseth to knock by his heavenly inspirations, to lodge in his place, his, and our own worst enemies, the world, the flesh, and the Devil, O Noah, but rather let our memory be filled with the multitude of his wonders; our understanding, with his innumerable benefits, and our will be wholly inflamed in contemplation of so unspeakable a graciousness. THE III. MEDITATION. Again what the holy Trinity is. I. POINT. CONSIDERATION. Let us yet further, with an humble and Christian curiosity, fervour, and fear; follow faith and draw nearer to the inaccessible light which the holy Trinity doth inhabit. And to approach, saith S. Paul we must believe that he is, and that he is the rewarder of those that seek him. But what is he? The Father the word, and the holy Ghost, and these three are one. And what is that one? He himself tells us by the mouth of Moses. I am who am. Say (saith he) he that is sent me to you. That is, he is the origine and source of all being, in himself, of himself, and by himself, without participation, dependence, or assistance of any other: in absolute plenitude, without beginning or end. Affection. We believe, o Lord, that thou art, and that thou art he indeed who is. Thou art thine own permanent being thou art the rewarder of those that seek thee. Thee therefore will I incessantly seek; thee will I desire; thee will I hope for. My very hart hath said to thee, thy face will I seek. O my soul, what a comfortable inquiry is this, where the very seeking is better than the finding of all things besides? Where the aim is a permanent being, no transitory and fading shadow. Where what is sought is the rewarder, and the reward Ego merces tua magna nimis, I am thy exceeding great reward. Whose being, as it never had any beginning, so shall it never have end. II. POINT. CONSIDERATION. Let us yet force ourselves to find out, as fare as faith will lead us. What he is indeed Who is. For it is a thing of great comfort to be seeking, where we shall be sure to find more, than we are able to comprehend. It is safe to be seeking there, where humble ignorance, is a most safe knowledge. Let him be sought, saith S. Augustine, in whom all things prove safe to us. What is he then, who is, but a substance without beginning, without end? a simple substance without any mixture. An invisible, incorporeal, ineffable, and inestimable substance, essence or nature. A substance that hath nothing created in it, nor is increased by addition of any other thing: nor lessened by any substraction. A substance, finally, subsisting without any Author, because itself is the Author of all things. Affection. Why do we then, my soul scatter our thoughts upon the inquisition of things, where we meet with nothing but emptiness, vanity, and lies: so that after our long labours, we find nothing in our hands: for what is there indeed left us of what we may have seemed hitherto to have gathered together: but hearts full of remorse? Why do we spend our wits upon perilous knowledges, where faith presents us with an humble ignorance, which is true wisdom? Why do we leave substance, and such substance, to pursue Shadows, which the more we pursue them, the more they fly us, and in the end vanish? Why do we, I say, quit pure and permanent substance, and unhappily suffer ourselves to stick fast in the mire of the depth where there is no substance? Why, finally, do we fix our hearts upon nothing, while the Author of all things is proposed unto us? For what indeed is our expectation, o my soul? is it not our Lord? and is not our substance with him? THE iv MEDITATION. That, he is every where. I. POINT. CONSIDER that this Blessed Trinity, being. He who is, is indeed every euerie where. He is even a sea of Essence or being. He is every where, I say, by the same essence, by his power, by his Presence, and we, run we whither we will, never escape out of that presence of his. If I shall ascend into heaven, thou art there. If I descend into Hell, thou art present. If I shall take my wings early, and dwell in the extreme parts of the Sea: certes thither also shall thy hand conduct me, etc. Sings the Royal Psalmist. Affection. Whither shall we fly from him, my soul, but to him? from his stern justice, to his mild mercy? There alone, and no where else, can we be secure from him, who is every where. The heavens can afford us no shelter. Hell can give us no protection; the deep Abisses cannot hide us. In vain do we strive to hid ourselves with Adam. In vain to fly with jonas: his powerful hand is able to overtake us. Be where we will, we are always in his presence. See, my soul, what a blessed necessity is put upon us of living well, who live continually in the presence of so powerful a Majesty. Let's humble ourselves under the powerful hand of God. That the holy Trinity is every where, and how. II. POINT. CONSIDER that he is indeed every where: but how? He is so diffused through all things in the world universally, that he is not as a quality, but as the creating substance thereof, governing it without labour, sustaining it, with his three fingers, or by his power, without burden. He is not spread abroad all over by bulk or parts, but is all whole every where, as the soul is in the body, all in all, and all too in every part thereof. He is all in heaven, all in earth, at one and the same time; and yet is comprised in no place, limited by no time, but is all in himself, from all eternity. So is the Father, saith S. Augustine, so the Son so the holy Ghost, and so the Trinity, one God. Affect. See my soul, how while thou desirest to know how God is every where thou scarce knowest where thou art thyself. Yet it is good for our pride & poverty, to find ourselves beaten bacl by God's power, and the wonders of his ways. It is no small part of knowledge, and we profit not a little, saith S. August. (while in our lowness we pant after the supreme Deity) If we learn by our pious endeavours, to know that we cannot know him to the full. And though by way of admiration, we be forced to say (what is this?) as not understanding it? yet let's rather rejoice, and love, by not finding him, thus to find him; then by finding him otherwise, not to find him indeed. THE V MEDITATION. He sees all. I. POINT. CONSIDER that the holy Trinity is not only every where, but sees all things too, according to that of S. Augustine: as God is all foot, because he is every where, so is he all eye, because he sees all things, and S. Paul there is no creature invisible in his sight, but all things are naked and open to his eyes. Hence our Father Abraham walked always in his sight. David conceived that all his ways lay open to his eyes. Hence Ieremies, daniel's, and the other Prophets' prayers, afflictions, and tears, were poured out in his sight. Affection. O what a consolation ought this to be to the good soul, to have the Father, the Word, and the holy Ghost spectators of all her thoughts, words, and actions. To see her fidelity in her temptations, her resignations in her afflictions; her conformity to his blessed will in all her proceed. And what a huge confusion to the wicked to dare that in the sight of a living and seeing God which they durst not in the sight of a miserable man. In the sight of those heavenly bright eyes, I say, which are fare brighter than the Sun, which no doors or walls excludes, which equally discovers the most hidden, and the most open object. O, my soul, how we are even necessitated to do well, who do all that we do before the eyes of a just judge who sees all, cries out S. Augustine with fear and shame. He works all. II. POINT. CONSIDER that the holy Trinity doth, not only, see all the good and bad we do, but he even works in us all the good we do. All our works thou hast wrought in us. Saith the Prophet Isay. But one God who worketh all in all men. S. Paul. All natural things, by his common concourse. All supernatural things, by the assistance of his grace. He it is who doth that in us which is pleasing in his sight: from him our good thoughts; our will and performance; and all our sufficiency. Affection. What rests then, o my soul but as we acknowledge that we have all things from him, by him, and in him: so that we run to him with humble thanks for all we have received, and humble suits for all we yet want, saying with S. Augustine: I sing this hymn of glory to thee, Holy, Holy, Holy, I invoke thee, o B. Trinity, beseeching thee to come into me, and make me worthy to be the Temple of thy glory. I beg of the Father by the Son; I beg of the Son by the Father; I beg of the holy Ghost by the Father and the Son, that all vice may be fare removed from me, and all virtue wrought in me. THE VI MEDITATION. That the B. Trinity is all in all. I. POINT. CONSIDER yet further that the B. Trinity doth not only work all, but is even all in all. According to that of s. Paul, that God may be all in all. He is wisdom in Solomon, goodness in David, patience in job, faith in Peter, zeal in Paul, Virginity in john, and all the rest of the virtues and blessings in the rest: life, salvation, virtue, glory, honour, peace, the beginning and end of all good things, and the full satiety and accomplishment of all our desires; so that the soul that possesseth him, desires nothing but him, and in him, and for him, whom he confesses to be all in all. Affection. O eternal verity, and true charity, and dear eternity, who art all in all, grant me grace truly to esteem myself, such as I am; nothing at all without thee: and that in thee, comforting, I can do all things. Our hope, our salvation, our honour, o Blessed Trinity! we invoke thee, we praise thee, we adore thee, o Blessed Trinity! Too greedy he is, whom sufficiency, whom abundance whom all in all sufficeth not. Thou life, thou light, thou honour, thou glory; thou plenty, thou peace, thou beginning thou end, thou satiety, thou all in all, o Blessed Trinity! Grant that all my thoughts words, and works, may be done to thy glory, and that I may be made all to all to gain all. II. POINT. CONSIDERATION. But what is yet that inaccessible being, which is who is? who is every where? who sees all? who works all who is all in all? What is he? He is immense, and therefore cannot be measured. He is eternal, and therefore cannot be reached to. He is infinite, and therefore cannot be comprehended. But yet what is he? He is an Abyss of goodness; by which all that is good, is good: an Ocean of beauty, by which all is fair, that is fair. He is not wise only, but wisdom itself, nor merciful only; but mercy itself, nor holy and just alone, but sanctity and justice itself. Goodness beauty, wisdom, mercy, sanctity, justice, not being divers qualities in him, one sole, simple, pure, true God, Father, Son, and holy Ghost. Affection. Dilate thyself, my soul, and with a greedy and inflamed desire breath after and strive to comprehend that, which neither eye hath seen, nor ear hath heard, nor hath entered into the hart of man. However he cannot be comprehended as he is, nor be worthily expressed in words, or be conceived in mind: yet he can be desired, he can be ardently coveted, he can be sighed, and sobbed after. He, all whole, so great, so immense, so infinite, so incomprehensible as he is, can be enjoyed for an endless eternity: and even in time too (o excessive happiness of a Christian hart!) he may be loved, praised, adored, glorified, by us poor wretches. All glory, then, all praise, all strength, all power all magnisicence, all beatitude, all mercy be ascribed to God the Father, and the Son and the holy Ghost for ever and ever. Amen. decorative woodcut of plants MEDITATIONS UPON THE BLESSED SACRAMENT. An introduction to fervent and frequent communicating, and motives to the same. I. MEDITATION. I. POINT. CONSIDER that whereas it is impossible that any work should be well done, unless we first well conceive and possess what we are going about, we ought to know that in receiving the B. Sacrament, we go about the greatest work that man or Angel is capable of, since we we go to pay to God the worship of Latria which is properly due to himself alone. To receive him into the narrow cottage of our hart, whom the highest heavens cannot comprehend. To eat the bread of Angels, the body of the son of God. This is the quality of the blessed work we aim at. Affection. Be wise then, my soul, and wisely discerning what thou goest about, strive to employ thy best, and even outmost endeavours, upon the best of works. Be just withal, and prove not a slow Creditor in paying what thou owest. This God thou receivest, is the Lord of life and death; and both are justly due to him. He gives himself all wholly to thee give thyself wholly bacl to him. Man is but a sparing exchange for a God. If thy hart be already fare too strait to receive him whom the heavens cannot contain, let not the world, at least, possess any part of it, and make it yet more narrow, less capable. Strive to have the hart of an Angel, since thou eatest their food, yea a God like hart indeed, since the son of a God is made thy food. THE FIRST MOTIVE. God's proper worship. II. POINT. CONSIDER that as this Sacrament and Sacrifice, is the only proper worship due to God: so have we no other means to worship him according to his infinite dignity, but this Sacrament and Sacrifice, wherein God the Son (a person equal to him) is offered to God the Father. But the desire of our hart is to serve God in the best manner we can, therefore we must needs frequently desire this Sacrament and Sacrifice. Affection. My soul, my soul, let's not compliment God with fictions, and Sacrifice him with a lie. If the desire of thy hart be indeed to serve him in the best manner we are able, and to pay him the proper worship due unto him, thou hast in this Blessed Sacrament met with the means to perform it. What thou hast not of thine own he lends thee of his. Having riches enough offered thee by him that became poor to enrich thee, prove not slow in paying what thou owest. If without him we confess we cannot, let us not fail to concur with his blessings to the performance of our duty. And make resolutions accordingly. THE II. MEDITATION. THE SECOND MOTIVE Love of union with God. I. POINT. IF we be the true children of Christ, we desire truly and indeed to be true Christians, and truly to love Christ. But love leads to nearness, familiarity, and union with the thing beloved, therefore must we desire union. Nor is there a more near and dear union, then to lodge him in our heart, which is done by receiving this Blessed Sacrament, we must needs then earnestly desire often to receive this Blessed Sacrament. Affection. In vain, my soul, do we usurp the name of Father, if we have not the hart of children. In vain pretend we to be Christians, if we love not Christ. And falsely do we seem to have or desire his love, whose company we fly, whose familiarity we seek not: this our own conscience and experience, assures us is true in all we love, save him whom we should most of all love. For having always the means at hand, of a most near and dear, and blessefull, and glorious union: if by coldness, neglect, or carelessness, we make no use of it, what do we but declare to the world that we have not indeed the hearts of children; we have not the Love of Christians; w● remain in a lukewarm condition, which God hates, and rejects. THE THIRD MOTIVE. Gratitude. II. POINT. CONSIDER that if we be truly grateful for the innumerably many, and great benefits which we have continually received, and daily do receive, and expect still to receive from the hand of God, we truly desire some fit means to show our gratitude: nor can we find any more worthy, more acceptable, more effectual then to fall upon the Psalmists conclusion, when he was in the same care: I will receive, saith he, the cup of my Saviour. That is, I will offer up Christ to his heavenly Father. I must be careful then, frequently to communicate. Affection. Ah, my soul, how long shall we remain heavy hearted? how long shall we put unjust rates upon things, and weigh benefits in deceitful balances? Are we not kindly sensible enough of the small favours which we receive from men, and do we not find ourselves more then sufficiently lively in point of requital? is it God alone, who made the hart, that can find no favour with it? Must toys from the hand of man be esteemed, and extolled; and must innumerable benefits from the hand of God, be still underualued, fall to the ground, or be received as duties? must we steal time from time to gratify the one, and let time slide idly by, lent to comply with the other? could we pretend the want of ability, our excuse were currant before men (though as to God there can never be want, where the heart's desires are admitted for payment) but while we have the most easy, most acceptable, most effectual means, and yet not make use of it, make we not our ingratitude to God, evident to all men? THE III. MEDITATION. THE FOURTH MOTIVE Our heavenly Father's invitations. I. POINT. CONSIDER that if we have the true hearts of children we can never turn a deaf ear to a loving father's invitations (especially where they come home to our own advantages) but our heavenly father earnestly invites us; some times by promises of comfort: come unto me all you that are oppressed and I will refresh you: some times entices by hopes of life everlasting: he that eats my flesh, etc. shall live for ever. And sometimes he incites by pressing necessity: unless you eat the flesh of the son of man etc. you shall not have life in you. We must needs then be careful to communicate frequently. Affection. Our hearts ache, we are not able to dissemble the sense of our continual anxiety, nor yet can we prevail with ourselves, to have recourse to the mild Lamb who promises solace. Our life runs daily into decay, we languish and die, nor yet can we resolve to run to the food which gives sure hopes of life everlasting. We see our necessity, and cannot find in our hearts to fix upon the remedy. To wit we are self murderers, we have not indeed hearts of children, we are deaf to his invitations and cries, and to our own advantages and repose. Alas what a miserable senselessness is this? solace, life, liberty, God himself is presented. And yet wearied, dying, enthralled man, looks upon that unspeakable benefit, as a thing obliging to loss! THE FIFT MOTIVE. The Saints example. I. POINT. CONSIDER that if our absolute aims and desires be to live in everlasting joys with the Saints of God in heaven, it were but fitting that we should begin now in earth to honour them, to rejoice them, and to joy with them; but that can never be done more highly, more dear, more joyfully, more acceptably, or more honourably, then by offering this Sacrament to God in their honour: with care and fervour therefore let us frequently receive this Sacrament. Affection. Ah my soul, is it placed in our power, by a graciousness which the heavens could never have conceived, to rejoice and make glad the very Saints in heaven, and yet can our coldness refuse them this comfort and honour, whose prayers we daily beg? certes we may well conclude that they are blotted out of our Calendar, and are as dead to us, as we to our own utility. We desire to live with them in eternal joys, and yet having the most acceptable, and honourable means in our hands, we can have hearts to deny them temporal observances may we not justly fear that we may find them but cold intercessors for us, to whose accidental glory we might so easily, and yet do so coldly, contribute? THE iv MEDITATION. The sixth Motive. Our imperfections and misery. I. POINT. CONSIDER that what is said by S. james, as it is most true; so we all most willingly acknowledge it: to wit that we all offend in many things; and our negligences, imperfections, and omissions can scarcely be numbered. But we are not, by God's grace fallen in love with our sins, and imperfections: or resolve to live in them; but truly desire and labour to be freed from them: nor is there any thing so powerful to expiate crimes, as this Sacrament and Sacrifice, of which the Council of Trent affirms: that our Lord being appeased thereby, grants grace and the gift of penance; and pardons even huge crimes and sins. To this therefore ought we to have an humble confident, and frequent recourse. Affection. O my soul, my soul, were our case, that of some of our poor persecuted parents and friends, whose fortunes, liberty, and life run hazard to be lost for a communion, what excuses would not our negligence find? But to slip over the occasions of so great and necessary a good to ourselves, where the performance is liable to no loss, yea is led on with so much facility, and called upon by God, and man, and laudable custom, what reply can be made to this? We grant we need to be purged: we find grace not too strong in us: we acknowledge the soweraigne virtue of the remedy presented And yet must cold cras crases. Be still taken for payment? Ah my soul! Is a longer lying sick likely sooner to cure the disease? Let's not deceive ourselves, we do not indeed so much desire our cure, as love our languishment. THE SEAVENTH MOTIVE. True Consolation. II. POINT. CONSIDER that we all find that this worldly pilgrimage of ours, is long and tedious. That such as are subject to sin, find themselfes wearied, and worn out in the painful ways of iniquity. That such as are lovers of virtue, and strive to approach nearest to God, are not exempt from temptations; nay the tribulations of the just are many: though the Spirit be prompt, yet the body is infirm, and doth weigh down the soul, and they are forced to cry out mournefully with S. Paul who will deliver us from this mortal body. We all then both desire, and need consolation: and in this Sacrament we confess we may receive the God of all consolation. Ought we not then joyfully, and frequently have recourse to him therein? Affection. Let's still, my soul, seek what we seek; but let's not seek it where we seek it. True and permanent consolations are not found, believe it my soul, they are not found, save in God alone; that father of mercies, and God of all consolation, who comforts us in all our tribulations. Nor can we ever find God more happily, or more comfortably, then when we receive him really, and truly possess him. Heaven possesses him not more truly, where he is the eternallioy and beatitude of all the Blessed By how much more, then, my troubles and temptations are multiplied, by so much more will I run to that source of solace, that fountain of grace, as the wearied Hart to the fountains of fresh water. That we ought to receive the B. Sacrament with reverence, fear, and Love, as the best dispositions. THE V MEDITATION. The I. Motive. Of reverence, and fear, etc. I. POINT. CONSIDER the greatness of his Majesty whom we are to receive, whose essence or being is ineffable. It cannot be expressed by any definition because it transcends or outstripps all things. He's a bottomless sea, and none is able to sound it, saith Solomon: His judgements are incomprehensible: his ways not to be found out, saith S. Paul, He's higher than the Heavens, and what will you do? deeper than Hell, and how should you know him, saith job. And yet he is that, than which nothing is either greater, or better concludes S. Augustine, with all the world. Affection. If the blessing I am about to receive, from thy bountiful liberality; o Lord, be so excessive great that works cannot reach it, that words cannot speak it, that thoughts cannot comprehend it, or even arrive to it. If sight, taste, and touch be all deceived in it, and bring in evidence of bread only, what rests but infallible faith which comes into our aid, assuring that it is God indeed which we receive, who is so the greatest that he is immensity itself, and so the best that he is goodness itself, a Ocean which can never be sounded, and so leaves us (as it were) in that blessefully unsatisfactorie satisfaction, that a Christian hart is capable of more happiness, than it hath capacity to comprehend. Prone laid then in our own incapacity, and misery, let us fear, reverence, and love that immense Majesty, which we have the happiness to receive into our breasts, but have not power to comprehend it. THE II. MOTIVE. Of fear, etc. II. POINT. CONSIDER yet the greatness of his Majesty, by the words, and comportments of the Saints, and Angels, who see and know him. For it is even he, whom that greatest among the sons of women feared to touch. It is he, whom the Prince of the Apostles, through fear put a way from him, saying: Go from me, o Lord, for I am but a sinful man. It is he, in whose presence the pillars of heaven quake, the Dominations adore, and the Powers tremble: and in his sight the Cherubins and Seraphins fall down and hid their faces. Affection. And yet, my soul, it is to this Majesty, so venerated, so dreaded, so adored, by the most holy among men by the greatest among the Apostles, by the burning Cherubins and Seraphins of the heavenly Court, that thou adventurest to approach. Yea it is this Majesty, that graciously invites himself, and resolves to enter and remain under this little poor, Zacheus his roof. What are we to do then, but without delay, with Zacheus to stoop down from our high thoughts; to look upon our small stature, our no ability, our nothing, worthy to appear in his sight; and fourthwith to say the doors of our hart wide open, and leave him at the least in the free and absolute possession of that nothing of ours, whose custom it is, out of nothing, to work great things. Finally lets for him, and in him, give half the riches of our hearts (to wit love) to our poor neighbour, and if hitherto we have defrauded him of that due debt, let's restore, by loving him hereafter fouretymes as much. THE VI MEDITATION. The III. Motive. Of reverence, etc. I. POINT. CONSIDER with that veneration and dread we are to approach to the Blessed Sacrament by reason of the great nobility and dignity thereof, as being superlatively most excellent in all respects. Since it contains whole Chr. in his three substances. His sacred flesh; his reasonable soul; his blessed divinity. The first (as being conceived of purest Virginal blood, by the work of the holy Ghost, and being hypostatically united to the divinity) doth fare exceed all corporeal substances. The second, as enjoying the plenitude of all virtue and wisdom, exceedingly passes all spiritual creatures. The third, as being God, infinitely outstripps all things that either are, or can even be imagined. Affection. O my poor soul, stand amay said at this, with reverence, fear, and love! Thou art indeed going to receive into thy narrow, and impure hart, that pure, sweet, immaculate, innocent, Virginal body, which none but a pure Virgin was worthy to conceive. That heavenly soul in which dwelleth all the fullness of the Godhoode corporally that is, by the union of the Deity to the very substance of that soul, and that body, whereby they become, not figuratively, but really and in very deed God, man, a humanized God, a deified man. Sed quomodo fiet istud? how should this be done? By what care, by what cost, by what abilities of ours? Alas, my soul, by no other means, then by the virtue of the highest; by the assistance of the holy Ghost, who wrought those heavenly wonders, in the Virgin's womb. THE FOURTH MOTIVE. Of reverence etc. Our own poverty and nothing. II. POINT. CONSIDER that if this blessed Sacrament ought to be received with so much reverence and dread, in respect of the greatness and Majesty of the giver, and the excellency of the gift; how much more ought the same to be done, if we look well into the indignity of the receiver. It is not an Angel, a Cherubin or Seraphin, who is sorted out for this great work; not now an unspotted Virgin replenished with grace, but even a poor man borne of a woman, replenished with all the infirmities and miseries imaginable. Affection. Ah, how just occasion have we upon this admirable and singular graciousness, to cry out, lost as it were in admiration, with humble S. Francis. O Lord who art thou, and who am I? Thou art infinite Majesty: I excess of misery. Thou purity and sanctity itself: I impurity, corruption, and rottenness. Thou my God and all things: I the clay which thou framedst, the slave which didst redeem, and compared to thee, even a mere nothing. THE VII. MEDITATION. The 5. Motive. Of reverence etc. I. POINT. CONSIDER that if my natural poverty and misery (which are punishments, that the infection of another's sin conveyed upon me) administer so just occasion, of humiliation, fear, and reverence, in the approach to the dreadful Majesty, which I am to receive: what a huge weight of apprehension, and confusion, must not my own voluntary, and ordinary sins needs load upon me? Here we need to use no amplification, nor exaggeration. Let every one look into the book of his own conscience and read, and with the whole humility of his hart say. Peccavimus, iniquè egimus, etc. Affection. O dread Majesty, thou hast the criminal; not denying, not excusing, not extenuating, but humbly confessing at thy feet. I, Lord, we have sinned, we have done unjustly, we have committed iniquity. And we even daily sin, if not in deeds, in words; if not in words, at least in thoughts. But what shall we say or do to thee, o thou keeper of men? whither alas! can we safely fly from thee but to thee, where thy very self art made a propitiatory Sacrifice for sin? I know, and ingenuously confess, quod non sum dignus, sed amo, I am not worthy, but I do, or heartily desire, to love. Non sum ignarus, sed amo, I am not ignorant of thy worth, and mine own indignity, but I love. It is not presumption then, dear and dread Lord, that leads me, but love. Nor can even that be accomplished in me by mine own endeavours, but by thy grace, and where should I seek, or hope to find it, but in thy very self the fountain of all grace? Resolution with all the fear, reverence, and love then my hart is capable of, I humbly approach unto thee etc. THE VI MOTIVE. Of Reverence, etc. II. POINT. CONSIDER, that if the indignity of the receiver, compared to the Majesty of the person received, aught to strike us with reverence and fear etc. So ought it no less to add to our care and diligence, in making the preparation. Were a King to entertain a King, the equality of their persons, might justly abbate part of the care, because his ordinary magnificence, leads near to what is due: nay were it some great Lord or Courtier that were to receive a King, he were at lest no stranger to regal state: but when the King daynes to divert to the cottage of some poor swain, alas how he is lost, having neither equality, nor quality, nor skill, nor riches to bear him out. And yet, the poorest clown is equal to the greatest King, in quality of man, a reasonable creature, whereas between God and man there is no proportion at all. Affection. What could he then do, and what can we do, my soul, but in contemplation of God's admirable Majesty, and our own unspeakle misery, with an humblely confident confusion, cry out with the Centurion, that we are poor, miserable, unworthy creatures; fare, fare unfit to receive such Majesty under our poor roof, unless by his powerful word (by which he made heaven, and Earth, and all the provisions comprised therein) he give himself the welcome, pronouncing a blessing of peace to the poor, ruinous, disorderly house of our hart, saying: pax huic domui, that so the people of our family, our passions, being quieted, and put in a high silence, our poor hearts may sing, a thousand good wishes to him, and call all the creatures (knowing their own poverty and incapacity at home) to join with them to ring a full peal of praises to his glorious name for ever. THE VIII. MEDITATION. What Preparation we are to use. I. POINT. CONSIDER that one of the best parts of our preparation, is to know and put down for certain, that of our selves, we are not able worthily to prepare ourselves. Nothing but fire is able perfectly to dispose wood to receive the form of fire. Nor is there any thing but God, can dispose man worthily to receive God. What ever is good in our hart is his gift, as well as the hart itself. It can indeed wish well, and move towards God, but it is from him, and by him, and in him. Thou must then, o God, prevent, dispose, purify, beautify, work all in us; because thou dost love us; and thou dost love us, because thou hast loved us from all eternity. Affection. What have we then to do, dear Saviour, when we are to receive thee, but to run out before unto thee, by an humble acknowledgement of our own insufficiency, and with frequent and fervent prayers to beg of thy goodness to enable us. How this great work is to be performed we truly know not, yet this we know, that if the holy Ghost descend upon us, and the virtue of the highest overshade us, our hearts will be made an agreeable habitacle to thy Majesty. Cleanse us then o Lord, and we shall be clean, and pure, as thou commandest, but give o Lord what thou commandest, and command what thou wilt. II. POINT. CONSIDER, that though none but God can dispose man worthily to receive God, yet will not God work without our consent and cooperation; to wit he disposeth every thing sweetly, according, to the nature of things; he will not therefore force man's free will, nor work without it, but will have it to run with him following that. Do thou draw me and we (both) will run. And that of S. Aug. Unless thou wert an operator or woker, God would not be a cooperator. Hence it is said, convert yourselves to me, and I will turn towards you. Draw near to God, and he will draw near to you. In vain do we hope any thing shall be done, unless we contribute our own endeavours to Gods preventing and cooperating grace, which yet runs before all or endeavours, the will being prepared by our Lord. Affection. O great God, sigh it is thy blessed will to admit us as Coadiutours, to use S. Paul's expression, in this great work, while thou needst not ours, or any help to perform all that thou wilt in heaven and earth. I resolve by the assistance of thy grace to omit nothing which my poverty may be able to perform. I will first labour to remove what might be noisome, by overcoming, such and such imperfections, to which I find myself more inclined: and then, I will strive to adorn my soul with the virtues which I know to be most agreeable in thy sight: confessing ingenuously, that having done all we can, we are but poor and unprofitable Servants. THE IX. MEDITATION. The best preparation, a good life. I. POINT. CONSIDER, that properly speaking, what is to be done on our part, is, punctually to comply with our duty And what is the duty of a Christian, but to live Christianly? that is, to imitate him, whom we worship, jesus Christ: to endeavour continually to express his life in ours, according to every one's state and measure: daily to meditate his holy law of love, and faithfully to keep his commandments. To such he willingly comes with such he takes up his Mansion. Affection. To have the singular happiness to feed of Christ, my soul, we must by all reason follow Christ. To live of Christ, we must live in Christ, and according to Christ; we must lead the life of Christ. A life full of affability, mildness, simplicity humility, and charity to our heavenly Father, and all our Christian brethren; especially those, who by one and the same holy profession, are linked together in union of hearts and designs. It is not the solicitous and frightful discussion of our hearts (fuller of fear then love) one half hour before the time, that will prove the best preparation to receive so great a Majesty (Hear S. Augustine. He that is not worthy daily to receive, will not be worthy a year hence) But a constant practice of virtue all the week long; and a perseverant resolution to subdue our vicious inclinations, and never to desist till we have prepared in our hearts a place for our dear Lord a clean tabernacle for the God of jacob. The necessary preparation. The state of grace. II. POINT. CONSIDER that the immediate, and absolutely necessary preparation, is (if we will not turn our soweraigne food into poison, and eat our own damnation) to be in the state of grace: that is, that our consciences are neither certainly guilty of mortal sin, nor reasonably doubtful of the same, nor that we live in the nearest or absolute occasions thereof. To which we must add (if we have the hearts of true Christians; if great advancement in virtue be our aim, if we desire not only to have life, but to have it more abundantly) the freeing of our selves of the fantomes and fumes of mortal sin; affection to venial sin, with our best endeavours to procure in our hearts a hunger and thirst of this sacred food. For this bread, saith S. Augustine, requires hunger in the interior man. Affection. Alas, my soul, if we should ever have been, or should be, so unhappy, as to dare to approach this dreadful table, wanting the first, we should but industriously labour more desperately to lose ourselves; and, for want of that wedding garment, to be cast out into utter darkness. A pitiful spectacle to God and Angels, to see death drunk out of the fountain of life. To see poison drawn out of that sweeter than honey comb. And by wanting the second, however we remain a live, we do but languish. Our sparing sowing, can but hope for a poor crop. The heavenly operation is too much stratened in such narrow hearts. God is not delighted, where he finds so little delight. Is it possible, my soul, that where we meet with so good measure, and pressed down and shaken together, and running over, we should so sparingly measure bacl again That where God gives himself wholly, man should render himself by halves? THE X. MEDITATION. Not Solicitude, but love disposeth, etc. I. POINT. CONSIDER, and put down for certain; that use we what care we will; what solicitous examination, and squeesing of conscience we can possibly employ, yet shall we never appear agreeable in our heavenly spouses' sight, never be grateful to the God of virtues, unless we come adorned with his virtues, especially those which he sent from heaven, to wit faith, hope, and Charity. Hear S. Benard how much soever you purge yourselves; how much soever you torture and torment yourselves; the God of virtues will not come unto you, unless you be adorned with the virtues. Affection. It is not by force of arms, my soul, by fright's and immoderate fears, that this Blessed Guest ought to be received. But firm Faith alone (which with Zacheus climbs up a loft, over looks all visible things, and fixes upon invisible things) can find him out. Hope confidently opens the doors: and charity gives him a grateful entertainment; lovingly embraces him, and deliciously feasts with him, and on him. And humbly and chastely dares interchange sacred kisses with him. Nothing but sweet words, as, my beloved is mine, and I am his, is heard. Let's thus my soul, find out, receive, and entertain our dear spouse. 2. Point. Consider that faith, hope, and charity, can never be more profitably, and agreeably employed, to the making up of a perfectly good preparation, then upon the death and passion of our dear Saviour, who left us himself in this Blessed Sacrament for a special memory thereof. saint Bernard gives us this assurance. With such ornaments as these, is our heavenly Spouse delighted, & gladly enters he into the Bride chamber of the heart, where he finds the ensigns of his Passion; his Cross, crown, and lance, diligently reflected upon, and made familiar. Affection. Yes my soul; for what can be more desire in us; then that for which he so lovingly left himself with us to the end of the world? where could ever faith be more meritoriously exercised, then upon a God dying for, his sinful people, where humane reason found nothing but a man ignominiously dying? Where could hope more firmly anchor, then where it met with such excess of mercy? Where could charity so delightfully solace itself, as in the continual memory of a God dying for love? Let our thoughts then, o my soul, be wholly taken up in the memory of jesus-christ, and him crucified. decorative woodcut of plants THE INSTITUTION OF the B. Sacrament. THE XI. MEDITATION. Of the truth of the real presence. And while they supped jesus took bread, and Blessed and broke, and gave to his Disciples and said: take and eat, this is my body etc. Matt. 26. Mar. 14. Luc. 22. And. S. Paul. 1. Cor. 11. saith. I received from our Lord what I delivered unto you: because our Lord jesus the night in which he was delivered, took bread: and giving thanks broke and said: take and eat this is my body which shall be delivered for you: do this in remembrance of me. I. POINT. CONSIDER that either these testimonies do manifestly and infallibly conclude the truth of the reality of our Saviour's presence in the consecrated host, or else we can never expect any certain truth out of holy Scripture: Nothing is more unanimously delivered in all Scripture. This is my body saith S. Matthew: This is my body, saith S. Mark. This is my body, saith Saint Luke. This is my body, concludes saint Paul. No words can be devised, either shorter, or clearer, to express the same truth. The nature of the business exacted clearness; for he gave us an example of what we were to do, in imitation and memory of him; and again it was a last will (and that some few hours only before he knew he was to die for us) wherein all men strive to express themselves clearly, and sincerely, without all varnish, trope, figure, equivocation, or mental reservation, as far as may be. Affection. O God how thou hast closely besieged, as it were, and left no passage to evasion! forcing, in a manner, this Confession from us, that upon this truth, thy testimonies are too too credible: for is it credible, that 3. Evangelists, and the great Apostle of the Gentiles, would unanimously conspire, to mislead all their posterity? Or can it be imagined, that Truth would strive to deceive us, by leaving us affirmatives to be understood for negatives, in a matter of practice? would a tender Father teach his rude and ignorant children, by hisbodie, to understand not his body? to wit, bread? Would the goodness and wisdom of heaven, in his very laste words, have left to his dear Spouse the Church, an inevitable occasion of error, and perpetual Idolatry, ever since? Fare is it from a Christian understanding, and far be it ever from the hearts of thy servants, whom thou feedest with thy flesh, which is truly meat, and with thy blood which is truly drink. We devoutly adore thee, o hidden Deity, who art truly and really under the forms of bread and wine. Let's rather die then deny, depart from, or entertain the least doubt, of this certain Truth. Of the time of the institution. 2. Point. Consider that our Saviour instituted this Sacrament of love, in a time where most love and tenderness useth to be expressed: to wit, at his last supper with his Apostles, as the last memory of a dying man: as a pledge of his love, which he desired to imprint deeply in their hearts. And this too expressed in words full of love. Desiderio desideravi I have earnestly desired to eat this Pascall or passover with you, before I suffer. To wit, the present apprehension of his painful death, is not able to allay the press of his tender love, of which he will even leave himself a pledge. Affection. Sweet Saviour jesus! to what higth doth thy Charity burn. Was it not enough for that dear Lord of ours, to have instituted this Sacrament of love, wherein love left God to man for his food, unless still more and more to commend the same love unto us, he had performed it in a circustmance of most love and tenderness, even just when he was ready to go out, to sign (with his precious blood, spilt for our love (the deed of gift of his body & blood; left for our food? And that too, acompaigned with dearest expressions love could invent. 〈◊〉 have exceeding earnestly desired to eat this Passc●all with you, before my departure. And wilt not thou then o my soul, fervently approach to this Sacrament, desiring it with all the desires of thy hart, not receiving it with coldness, and out of custom? etc. OF THE CAUSES OF THE Institution of the B Sacrament. THE XII. MEDITATION. The 1. 'Cause to leave a Sacrifice, God's worship. CONSIDER that Christ did institue this Blessed Sacrament and Sacrifice, that the holy Church his spouse, might be always provided of a means to offer to God the highest worship imaginable, yea even condign and proportionable to his own infinite dignity, while a victim of an infinite value is offered to him, to wit Christ, God and man? and therefore equal to himself; as worthy, as good, as great as himself, so that nothing either greater or better, can either be paid, owen, or exacted? nay even be wished for, or imagined, by the wisdom of heaven itself. Affection. O great dignation! o infinite love and bounty of God to man! Man was not furnished with any thing worthy of God: all the worship he could exhibit, as proceeding from a pure and poor creature, was base and vile, and bore no proportion to the great Creator. What doth he then do, but bestow a soon; and that soon, himself upon us in this Sacred Mystery: himself; not whit inferior to his heavenly father; and by that means inables us to make an offering of equal worship, and to pay more than we could even contract▪ O too too rich and happy Christians, if we would know and consider our own worth and happiness! The second Cause. To lean us a Legacy of Love.. II. POINT. CONSIDER that the second cause of the Institution of this B. Sacrament, was to testify the greatness of his love to his faithful, according to that of S. john jesus knowing that his hour approached, that he was to depart out of this world to his heavenly father, whereas he loved his who were in the world, he loved them to the end. Whereby, as in his incarnation he united our flesh to his divinity by an hypostatical union, so doth he in the eucharist, unite the same to the said divinity Sacramentally, and doth as it were incorporate it, and render it divine. Affection. O my ever dearest Rabboni! what a huge fire of love thou layest to my hart! Ah my poor soul; must we not needs acknowledge that a deadly cold hath benumbed thee, if the blood of a God dying cannot recover heat and life into thee? He loved thee in the beginning, he loved thee before the beginning, he loved thee first, he loved thee most, he loved thee to the end, yea after the end, sigh he applies the blood he poured out for thee, daily to thy hart. And to what end all this powerful pressing, but to gain thy hart to love? THE XIII. MEDITATION. the third Cause. That he might remain with us. I. POINT. CONSIDER that the third cause of the institution of the Blessed Sacrament was, that so he might leave himself to us, and be always present with us, that we might familiarly converse and coferr with him; consult him in all our doubts, have recourse to him in all our difficulties, pressures, temptations and tribulations; making good in effect that of the Proverbs My delights are to be with the sons of men S. Fran. It is a great misery, and a lamentable infirmity, that having him so present, we yet should care for any other thing in the world. Affection. O God, thou art truly our gracious Emmanuel; our nobiscum Deus? our God with us. No other nations have their Gods so near, as our God is near to us. Thou art always with us, dear Lord, and thou hast the words of eternal life; to whom then shall we go for Counsel, for comfort, for assistance in all our difficulties; but to thee alone, who hast given us such assurances of thy singular love, and shown in effect, that thou wilt not leave us Orphans, but wilt gather us together, as the henn gathers her chickens under her wings? Remain with us then, dear Lord, and we will stay with thee; nor will we ever departed, or remove ourselves from 〈…〉 at blessed protection of thine. The fourth Cause etc. Toleave us a representation of his Passion. II. POINT. CONSIDER that a fourth cause of the inst. of the B. Sacram. was, that by his last will he might leaveus an Idea, formeor representation of his life and Passion, which might continually refresh in every one of us the memory of our Redemption purchased at so dear a price, as his own precious blood. For while we look upon the species of the bread alone, the dead body of our sweet Saviour is represented unto our minds, and by the species of the wine alone, we are put in mind of the effusion of his precious blood: whence S, Paul: as often as you eat this bread, and drink this cup you shall announce, or declare, the death of our Lord till he come. Affection. O my soul, let's never forget at how dear a price we were bought? and thereupon glorify, and bear God about in thy breast. This, that appears to thee under the species of bread alone, is left to represent unto thee, and put thee in mind of the dead body of thy dear Master. And this which thou seest under the species of the wine alone, to renew to thee the effusion of his precious blood. And both together cry loud to our hearts as from his sacred mouth, Christians, friends, at least you my spouses. Remember my bloody sweat. Remember the scorns and contumelies I suffered. Remember my patience, and humility in the midst of them. Remember my vinegar and gale, my huge torments, my utter abandonmentes, and for love of you. As often as you do this, do it in memory of me. THE XIV. MEDITATION. The fift Cause. The exercise of all virtues. I. POINT. CONSIDER that a fift cause of the Inst. of the B. Sacrament was, to leave a continual occasion of the exercise of all virtues. Our Faith is exercised, while we believe, that a whole God and man lies hid, and is contained really, and truly, though invisiby, under a small host. Our Hope, while seeing him daily and hourly bestow himself, we cannot despair of obtaining any thing less than himself. Our Charity, while we look into his open side which is a furnace of inflamed love. Religion, adoring him with sovereign worship or Latria; Our obedience and humility, while captivating our under standing in obedience to faith, we constantly believe (maugre the suggestion of our senses and our natural reason) that God lies truly hid under these slender and mean accidens of bread and wine. Affection. Yes, my soul, here we may every day comfortably, and meritoriously exercise our faith, where sight, taste, touch fail, Faith with eagle's eyes looks home, and assures, it is our hiddem Lord that is elevated before us. It is my Lord, the very Lord that made me, and died for me. Yes he himself tells it me, saying: This is my body. And I embrace his word & adorc him. And whom I adore present by a goodness which hath nothing like to it, how should I not wholly conside. How should I but hope in him whom I have for a pledge in hand, that he will himself be my reward for ever. And how should I not love him, who so graciously stays with me here below; & reserves himself for me above I do therefore confess thee present; confide in thee; love & worship thee, o Lord and stoop down to this admirable mystery of Love, with all the humility and obedience my hart is able to conceive. The sixth Cause etc. A memorial to prevent oblivion. II. POINT. CONSIDER that the sixth cause of this Sacred Institution was to leave a means to remove the greatest mischief that can befall a poor creature, which is the oblivion of his Creator. They forgot God who saved them, saith the Psalmist, their hearts departed from him who made them; And what became of it but corruption and abomination, corrupti sunt & abominabiles facti sunt. For by oblivion of God we lose divine grace; wax ugly and deformed by the infection of sin; and become slaves to the Devil. Affection. Ah, my soul, how should we ever be sounhappie as to forget, him, in whom we live, move, and have being? who while we yet were not, raised us to what we are. Who while we abused that being, and strayed from him, had for us thoughts of peace and not of affliction thoughts of reconcilement and salvation Can a Mother, saith that Lover of Men, forget the child of her body and though she should yet would I never forget you. Ah how should we forget him, Isay, who lest he might have been forgotten by us, continues still with us; leaving us no less memorial of himself, than himself. O be thou ever blessed, and magnified, my dearest Lord, And be they ever accursed who forget thee, who art the fountain of living waters flowing into life everlasting. THE XV. MEDITATION. The seaventh Cause: That being fed with divine food, we might become divine. I. POINT. CONSIDER that a seaventh cause of the Institution of the Blessed Sacrament was; to th'end that being continually fed and delighted with his heavenly body, we might be waned from, and contemn the gliding delights of earthly ones, with all their painful delights and concupiscences; and thereby leading a spiritual and heavenly, not a terreane life; that that of Saint Paul, may indeed, as it ought, be verified of us. I live, now not I, but Christ life's in me. Affection. Such my soul, should we be indeed, persons quite waned from the fleshpotts, and unions of Egypt, since we are continually fed with heavenly Manna With the true food of the children of God; with the food which is truly God. Our aims are God: our foster-father God: our food is God. And what should our thouhtes, words, and works be, but of God, and for God; Let us than never prove so unhappy, as loathing this heavenly, delicious, and fattening food, to fall upon windy and empty husks, which indeed, feed not, fatten not, satiate not. The eight Cause. The continual presence of the Angels. II. POINT. CONSIDER as an eight cause of the Institution of the B. Sacrament, the continual presence of the B. Angels of heaven; for as S, Chrisostome saith, Where Christ is in the eucharist, there are not wanting the frequent troops of Angels, Ambrose; where this body is, there the Eagles are gathered together, fluttering about with their spiritual wings. I saith he, in another place, the Eagles are about the Altar where the body is. Affection. Yes, my soul, we have power by a virtuous life, framed according to the life of Christ, to take soretastes of heaven; and to turn this base land we live in, into a heavenly Paradise. The God of Angels is with us, and in us, when we please. They come down to us, and we mutually soar up to them by our heavenly thoughts, and conversation, when we will. They and we feed of one and the same food (though in a different manner) love and adore the same God? sing the same Gloria's, Alleluia's and Sanctus, Sanctus Sanctus. THE XVI. MEDITATION. Of the excellency of the Blessed Sacrament. I. POINT. CONSIDER that our Saviour jesus Christ, as a most tender, gracious, & bountiful father, made a most excellent and admirable will and testament, and left us thereby a legacy more precious and better than heaven and earth; to wit, his most sacred body for our daily food, and his Blessed blood for our drink. Affection. O sacred and sovereign food! o most admirable mystery! o divine and dear invention! o all you that love God, come, come, make haste and see? with admiration and astonishment, praise, proclaim, and magnify for ever, the name of our gracious God, who hath daigned to work such things, in our days, and in us; in us, poor miserable worms of the earth. II. POINT. CONSIDER, that though it were an ineffable dignation; far, passing the invention of men and Angels, that he who was in the beginning with God, and was even God himself, should build himself a cottage of our clay, and become man, like one of us indeed; yet doth it fare surpass, that again, to see the same, not only take our humanity, but bestow upon us also his divinity, conjoined and united with the same humanity, to dwell in us, to take up his delights, and sup with us, and even to become our repast and nourishment. Affection. O what thought of man of Angels, is in any measure, able to dive into the infinite Abyss of the burning charity which our Saviour jesus Christ meant to express in this most venerable Sacrament! his pious fatherly hart could device nothing so sublimely and soveraignely good, as himself; and therefore himself he bequeathes, to leave our hearts charged with the demonstration of the greatest excess of love imaginable. THE XVII. MEDITATION. I. POINT. CONSIDER: that though to give all one hath, be an argument of great love: yet to give one's self, is far greater; but incomparably the greatest of all, to give what we have, and what we are in such a manner, and for such an end, for we receive him not now as a father and companion, a brother, a price; but as our food, by which, being worthily received, we are made one with him; not that we change this divine food, into our nature, but we are rather changed and transformed into it, even as fire changes the nature of wood into itself. Affection. Ah whose hart is not stirred to devotion, and even burnt up with love, when he seriously considers, with what excess of love and charity, with what solicitude, as it were, that Lord of Majesty, that powerful King of glory, strives to gain our hearts to his love, hearts which are but earth and ashes, full of frailty, viciousness and indignity, and far unworthy to be chosen to be the habitacles and temples of the adorable Trinitié. II. POINT. CONSIDER: how God could neither have depressed himself lower, or raised us higher, then that the bread of Angels should become the poor pilgrims food; then that the Creator should be the creatures meat; then that he who fills heaven and earth with the glory of his divine Majesty, should be received and handled and eaten, by our misery: the highest heavens are not able to comprise his Magnitude, and yet he will please to inhabit the narrow spaces of our houses of clay. Affection. Is it possible then (may we not only say with Solomon) that God doth dwell with, or amongst men; but more, is it possible that God having taken a humane nature upon him and become man, should also become man's food, and dwell not only with man, but even in him, there to cure our diseases, languors and infirmities: not with an infinity of other means which his wisdom could invent, but even by the presence ' and application of his own precious body and blood? III. POINT. CONSIDER that Christ comes unto us, accompanied with a thousand blessings; for he brings into the soul that worthily receives him, what ever virtue he practised in his life: all the fruit of his Passion, Resurrection, and Ascension, the beatitude of his most Blessed body; the efficacy of his most precious blood; and the merits of his most excellent soul; and in a word, all that ever can be desired, or imagined. Affection. What is there then, o man, which thou standest not possessed of? what is it thou wantest, if thou be not wanting to thyself, in either, not worthily preparing thyself to receive so great a guest; or having received him, in not worthily entertaining him? That man is evidently convinced to be too greedy whom the possession of a God, cannot satisfy. PRAYERS BEFORE AND after receiving. A prayer of S. Thomas of Aquin before receiving the Blessed Sacrament. ALMIGHTY and eternal God, behold I approach to the Sacrament of thy only begotten son, our Lord jesus-christ; I approach, as one that's sick to the Physician of life, as one unclean to the fountain of mercy; as one that's blind to the light of eternal brightness; as one poor and needy, to the Lord of heaven and of earth? I beseech thee therefore by the abundance of thy infinite bounty, that thou wouldst vouchsafe to cure my infirmity, to wash my uncleanness, to enlighten my blindness, to enrich my poverty, to cloth my nakedness; that I may receive thee, the bread of Angels, King of Kings, Lord of Lords, with as great reverence and humility, with as great contrition and devotion; with as great purity and faith, with such an intention & purpose, as is expedient for the health of my soul; grant I beseech thee, that I may not only receive the Sacrament of our Lord's body and blood, but the effect also, and virtue of the Sacrament. O most mild Lord, grant that I may so receive the body of thy only begotten Son, our Lord jesus-christ, which he took of the Virgin Marie, that I may be worthy to be incorporated in his mystical body, and be numbered among the members thereof. O most loving father, grant that I may at length, behold thy beloved Son, face to face for ever, whom I now purpose to receive veiled under the form of bread. Who life's and reigns with thee, in unity of the holy Ghost, for ever and ever. Amen. A prayer of Thomas à Kempis before receiving. MY Lord God, prevent thy servant in the blessings of thy sweetness, that I may deserve to approach worthily and devoutly to thy holy Sacrament; stir up my hart unto thee, and deliver me from all heaviness and sloth: visit me with thy comfort, that I may taste in Spirit thy sweetness, which plentifully lies hid in this Sacrament, as in its fountain. Give light also to my eyes, to behold so great a mystery, and strengthen me to believe it with undoubted faith. For it is thy work and not man's power; thy sacred institution, not man's invention. For no man is of himself able to comprehend and understand these things, which surpass the understanding even of Angels. What therefore shall I unworthy sinner, earth and ashes, be able to search and comprehend of so high and sacred a mystery? O Lord, in sincerity of hart, with a good and firm faith, and at thy commandment, I come to thee with hope and reverence, and do verily believe, that thou art here present in the Sacrament, God and Man. Thy holy pleasure is, that I receive thee, and by charity unite myself unto thee. Wherefore I do recurre to thy Clemency, and do crave special grace, that I may wholly melt in thee, and abound with love, and hereafter never admit any other comfort. For this most high and worthy Sacrament, is the health of the soul and body, the remedy of all spiritual sickness: by it, my vices are cured, my passions bridled, temptations overcome or weakened, greater grace infused, virtue begun, increased, faith confirmed, hope strengthened, and charity inflamed and enlarged. A prayer after receiving, by S. Thomas of Aquine. I Give thee thanks, o holy Lord, father almighty, eternal God, that thou hast pleased to satiate me a sinful creature, and thy unworthy servant, through no merits of mine, but only by the free gift of thy mercy, with the precious body and blood of thy Son our Saviour jesus-christ. And withal I beseech thee, that this holy Communion, may not prove a guilt liable to punishment, but a powerful mediation for my pardon. Let it be an armour of Faith, and a shield of a good will to me. Grant that it may free me from vice; subdue concupiscence and lust, increase Charity, Patience, Humility, Obedience, and all other virtues; may it prove a strong defence against the guiles of all visible and invisible enemies: may it perfectly appease all my carnal and spiritual motions, firmly unite me to thee o thou one only, and true God, and put a happy period to my pilgrimage. And vouchsafe, I beseech thee, to lead me home to that ineffable banquet, where thou with thy Son, and the holy Ghost, art a true light to thy Saints, a complete satiety, an everlasting gladness, an absolute joy, and a perfect felicity. Amen. A prayer after receiving the Blessed Sacrament by S. Bonaventure. PEARCE through the marrow, and bowels of my soul, o sweet Saviour jesus, with the most sweet and wholesome wound of thy love; thy true, clear, Apostolical and most holy charity: that my soul may continually languish and even melt, with the love, and ardent desire of thee alone. Let it earnestly covet thee and faint away with a longing desire after thy heavenly Mansions; let it desire to be dissolved, and to be with thee. Grant, that my soul may hunger after thee, the bread of Angels, the food of holy souls, our daily supersubstantial bread, replenished with all sweetness and pleasure, and all the delights found therein: let my hart always hunger after thee, and feed on thee whom the Angels desire to behold: and let the very bowels of my soul be filled with thy delicious sweetness: let it always thirst after thee, the fountain of life, the fountain of wisdom and knowledge, the fountain of eternal light, the torrent of pleasure, the plentifulness of the house of God: let it always earnestly covet thee, seek thee, and find thee: let it tend to thee, come to thee, think on thee, speak of thee, and work all things to the praise and glory of thy name, with humility and discretion, with love and delight, with facility and affection, with perseverance unto the end: and thou alone be always my hope, my whole confidence, my riches, my content, my mirth, my joy, my rest and tranquillity, my peace, my dear delight, my odour, my sweetness, my food and refection, my refuge, my help, my wisdom, my portion, my possession, my treasure, wherein my mind and hart may be always, constantly, strongly, and immovably rooted. Amen. Aspirations or prayers before receiving culled out of S. Augustine. COME, my dear jesus; come o thou light of my eyes, let me love thee. Come o thou solace of my hart, let me love thee. Come o thou life of my soul, let me love thee. O my dear delight; my sweet consolation, my God, my life, my love, my all. O thou only desire of my hart, let me possess thee alone. O thou love of my soul, let me embrace thee; o dear celestial spouse, let me enjoy thee. O sovereign sweetness, and eternal beatitude of my soul, let me lodge thee, and lock thee up in the centre of my hart In that hart, which thou hast made to thyself, and for thyself, and it will not, it cannot rest save in thee alone. I love thee, o my dear jesus, and I am still desiring to love thee more and more. For in very dead, thou art sweeter than any honey; more nourishing then any milk; more delicious than all that is delightful. O inflamed Love, who art ever burning, and art never quenched, do thou inflame me. Let me, I say, be wholly inflamed by thee, that so I may wholly love thee: For, alas, he love's thee too little who love's any thing with thee, which he love's not for thee. Come, dear jesus, come into my soul, which thou thyself hast prepared towards the receiving of thee, through the desire wherewith it was inspired by thee. Enter into it, I beseech thee, and make it fit for thyself, that as thou hast made it, and redeemed it, thou mayst also possess it, and place thyself as a seal upon it. Give me thyself, o my God, restore thyself to me, for all things which are not my very God are nothing to me. I love thee: o my god, I love thee and if it be yet too little, ah! make me love thee more and more ardently. Who am I, and who art thou, dear Lord? who am I, I say, that the King of heaven, the God that made me, should come to visit me? Alas, my Lord, I am not ignorant, but I love. I am not presumptuous, but I love. I even quake to approach to thee; but alas without thee, I quite languish and die. Great indeed is my misery; yet infinitely greater is thy mercy. And whither, my ever merciful Lord, should my languishing Soul run from thee, but to thee? O that I were able to receive thee, with that humility, obedience, love and fervour that thy Sacred Virgin Mother conceived thee! O that I had the burning love of an Angel, to receive thee, the food of Angels! O thou spouse of my soul, come quickly unto me; Come, wound my hart with thy love. Come take up thy mansion, and repose in my poor breast. Come, sweet jesus, come away; delay no longer; the hart which thou lovest, is infirm, and languisheth for thy presence. Come health, come life, come thou only desire of my soul. Immediately before receiving, say. O my soul! behold! thy spouse is coming▪ Go out and meet him. He is thy Creator, thy Lord, thy King, thy father, thy Pastor, thy Physician, thy Crucified Love, jesus-christ, who lovingly paid down his own precious blood for thy ransom; and leaves himself wholly for thy food. Aspirations, etc. presently after receiving. I Have found thee, I have found thee, whom my hart love's; nor shalt thou departed from me, but lodge between my breasts. I hold thee, I possess thee, I enjoy thee in this narrow cottage of my hart, whom the heavens cannot comprehend. O kiss me with a kiss of thy heavenly sweet mouth, my dear jesus; for thy breasts are better than the most deliciously parfumed wine. Thy name is oil poured out: thy voice sweet, thy face comely, and thou art wholly fair, and desiderable. O bread of life, bread of Angels, sanctuary of souls! O sweet and secret comforter of holy hearts! O heavenly Spouse, o jesus my dearest love! O riches of the soul, solace of the afflicted, food of the famished! O my joy, my glory, and all my Beatitude! No other nation had ever their Gods so near to them, as our God is near to us, who comes himself to feed us with his glorious body and blood. O unspeakable grace; o admirable favour! o infinite Charity! What is this that I feel? what fire is this that inflames my hart? How sweetly doth it hear! How secretly doth it shine How delightfully doth it burn! O Goodness! Goodness! Goodness! so old and so new. Too late, too late alas have I loved thee! who art indeed my only dear and saciating delight. Resolutions after receiving. 1. Since, by a mercy never sufficiently admired, I have received God himself, as a pledge of his excessive love to me. The whole love of my poor hart, shall be continually employed to render him love for love. Being daigned with his love I will no more stoop down to the love of creatures, but in him, and for him. 2. Since I have received thyself, as a Memorial of all thy wonders, my memory shall be wholly employed to represent unto my thoughts the abismall humiliations, and sweet Mysteries of thy Nativity: the divine lessons, and labours and wonders of thy blessed life: the ineffable torments, contempts, abandonements, and patience of thy bitter passion: the singular dearness of thy precious blood poured out for me: thy Law of love: thy innumerable benefits and graces heaped upon me: etc. 3. Since I have had the happiness to be fed, with the food of Angels, I will never more so unhappily debase myself as prodigally to feed with swine. I will not after so noble a banquet, fall upon dung etc. But rather Angel-like incessantly, with hunger of hart, feed of that food, and sing his praises: Pronouncing many times (especially that day.) My beloved hath testified to my hart, that he is mine: and I am his. His delights are to be with me: and mine shall ever be, to be with him. I will pierce the heavens with my hart: and in my cogitations I will always be with my God. My beloved shall be to me a posy of Myrrh, and shall dwell betwixt my breasts. Stay with us, o Lord, stay with us, because it grows late. We perish, o Lord, we perish; and better it is we should not be, then be without thee, My God, and my all. A way how to exercise a loving and filial sorrow continually, for the greatest sins of our life past. O Dear jesus! woe is me that ever I did offend thee. Alas, my dearest Lord, it had been but just, if I had been lost for ever. But thy mild mercy prevented me. Yes, my soul, it was indeed the mere mercy of our Lord that we were not consumed Nisi quia Dominus adiwit me, paulo minus habitasset in inferno anima mea. Had not our Lord assisted me by his special grace, my soul had been little less at this hour than inhabitant of Hell. Yet in that mercy I am humbly confident thou art now with me; because I have conceived a firm purpose to amend my life in general, and such and such a fault or imperféction in particular (making a reflection of what fault most reigns in your hart) remain therefore with me, dearest Father, and I'll remain with thee. And will not be separated from thee for ever. For alas, my dear Saviour, without thee I am neither able to advance one foot, nor even stay where I am; since in very deed without thee, I am nothing, I have nothing, I can do nothing. There is nothing that is good either from me, or in me, or by me. But all good flows eternally from that vast Ocean of thy essential Goodness. Grant therefore, dear jesus, that I may live in thee and to thee, and that I may die to the world; and to all its pomps and vanities, and even to all creatures, but in thee, and for thee. Let my senses die, which beget bastard desires in me. And keep my eyes for ever fixed upon my crucified Lord and Love, who is my life, my health my strength my salvation. I was even wholly plunged in death, and thou hast wholly revived me. And therefore as all my whole life and being are thine, so I offer up my whole self to thee. Let my whole Spirit, my whole hart, my whole body and my whole life, live to thee. Yes my dear life! thou hast delivered me wholly, that thou mightst possess me wholly. Let me love thee dear Lord, let me love thee, as much as I desire, and as much as I ought O dearest heavenly Father! what my hart most desires, or desires to desire, is but what thy heavenly hart most earnestly demands, and most absolutely commands, knocking instantly, incessantly, at this poor miserable hart of mine; to wit, that I should love thee. Give then, ah give then, what thou commandest, and command what thou wilt. Amen. PRAYERS TAKEN OUT OF THOMAS A KEMPIS. A Prayer for the Love of virtue; and the hatred of Vice. O Lord God of virtues, to whom every best thing belongs, engrave the love of thy most sweet name upon my hart. Plant the roots of true virtues in me, and make the seeds of holy Mediation, with the vardant freshness of good works, increase and sprout up, lest I remain idle in thy house, like an unfruitful tree; but rather till me as a fruitful olive, and absolutely root out, and reduce to nothing, whatsoever thou findest vicious in me. Grant me grace to hate my vices, give me force, victoriously to conquer my passions, to mortify my concupiscences, and to suppress the motions of my pride in me, to appease anger, to expelle sloth, to detest avarice, to repulse bad sadness, to contemn glory, to fly honour, and to renounce all earthly consolations; so that nothing that is terreane, frail, vain, curious, carnal, fawning, harsh, covetous, base, false, or feigned, may touch, move, entice, catch ensnare, or seduce my hart. Grant that I may loathe all terreane things, earnestly desire eternal things, love what ever is good, attain to all virtue, know the prime truth, and enjoy eternal felicity. Grant that I may meet with a blessed and happy hour of death; and in the interim continually walk in thy fear and love. Free my hart from all creatures, and from every thing which might hinder or obscure the same. Grant that I may be simple, pure, and all glued to thee, and wholly adhere unto thee. Grant me true internal, and divine peace, and that I may possess a quiet mind, devoid of all perturbation. Grant, that I may not be viciously affected to any temporal thing: nor desire to be known, cared for, or be foolishly loved by men; because they all seduce, and are seduced, who inordinately desire, or love any thing out of thee. Permit me not to draw any one to me by flattery and obsequiousness: but wisely to remove all men from myself, and securely direct them to thee; and not to love or look upon any thing in man, or any creature, save what is thine, and for what they were made. A Prayer for patience in time of tribulation, and anguish of hart. O My beloved Lord God, my holy Father, I am not worthy to be comforted, and visited by thee, but to be chastised and whipped with sharp stripes. I have well deserved many afflictions and tribulations, because I have grecuiously offended, and been ungratful for thine innumerable benefits. I am not worthy, as are the rest of good faithful Christians, and my devout brothers, to be recreated with divine consolations, and to be numbered among the heavenly banqueters But I humbly beseech thee, o my holy Father, my dear and pious Lord, make me one of the least of thy hireling, that I may at least be one of their laste servants, whose footsteps I am not worthy to kiss. Let them enjoy many and great consolations, whom thou lovest and honourest by special privilege of love. But let it be a great and most acceptable present to me, who am the least, and most miserable of all, that thou sparest me not, but dost afflict me with manifold contradictions and sorrows. Give patience, o pious Lord, and let all tribulation and anxiety, be fare more wishful and welcome to me, than any consolation. And grant that I may accept of, and suffer this, particularly for thine honour, not out of a desire of adding to mine own advantage, or hope of a greater reward. Let no gain be greater to me, than cheerefullly to suffer for thy honour, to desire to be underualued, and annihilated even to the ground; and in very deed to be made subject, and humbly to be thrown down under the feet of all men. O Sovereign Truth, My God, eternal light, engrave this into my hart, that I may wax vile in mine own eyes, and that I may contemn myself, and esteem myself in this world, as a banished pilgrim, a poor unknown man, a neglected solitary person, abandoned by every creature: and that I may no no where seek for hope and solace, save in thyself alone. Nay, grant that I may repute myself as one dead upon earth, and buried to the world, whose memory is already long a go passed by, and hath left no other footestepps, or marks of itself, save a poor miserable grave, which lies hid under ground. Grant, o eternal Wisdom of the Father, that I may frequently and seriously run over these things in my hart, and continually fix it upon my laste things, by a deep consideration: and so prepare myself for future judgement, running out before thy face, by prayers and lamentations. A Prayer to praise God fervently. MY God, my praise, and my glory? I earnestly desire to praise thee with as loud a voice, and as devoute a hart, as ever any creature praised thee in heaven or earth. I ardently desire to honour thee, with as great and worthy an honour, as ever thou wast honoured by any Saint in thy Celestial Kingdom. I wish to venerate and love thee, with as ardent affection, and as amorous a hart, as ever any devout and perfect person, did, or doth love thee in this world. Let the heat of thy sacred and pure love, be always renewed in me, and inflame my reins and hart, as a fire descending from above. Let it purify and burn all my interior parts that nothing of vicious, may remain in me, which may offend the eyes of thy Majesty. O my God, thou true searcher of my hart, all my desires are in thy sight, and all my groans, for my manifold defects, to wit, my Spirit often fails through the want of inward sweetness and charity. I offer up therefore to thee the desire of my desire, to the honour of thy name. Receive my heart's desires as a morning Sacrifice, and let my prayers ascend unto thee, as an evening incense, and please thee for ever. Amen. THE FIRST MEDITATION. FOR THE CONCEPTION OF OUR B. LADY. How excellent she was from all eternity in the divine prescience and Predestination. I. POINT. CONSIDER the B. Virgin as she was at the least, or rather, while she yet was not in nature, nor in the world's consideration, and we shall find she was even then great in the divine eyes, and predestination, being marked out to be the Blessed Mother of the world's Redeemer. So that what was said of the eternal wisdom, by eternal birthright, and property, is applied to her by the wisdom of the holy Church, guided by the holy Ghost, by attribution and participation. Our Lord possessed me in the beginning of his ways. Affection. O work of an eternal design, to speak with the great S. Augustine! Be thou always, (next to the only begotten Son of God) the first in my thoughts, as next after him, thou wert from all eternity, the first in his divine predestination, election, and love. Man's loss was foreseen, and a Saviour was resolved to be sent, and that Saviour was to be borne a Son; which is no sooner said, but we understand a mother, and that mother was to be Marry, Blessed Marie. Blessed Marie, Mother of that Son, who is God; procure by thy powerful intercession, that we may be so prevented by his holy grace, that we may love him incomparably above all things, and thee in him; above all his Creatures. II. POINT. CONSIDER her at somewhat a nearer distance; when she began first to be in the thoughts and expectations of men; and you shall find holy Patriarches breathing after her, and Prophets foretelling her. Witness Moses his burning bush, which consumed not. Aaron's rod which brought forth flowers and fruit; as saith S. Bernard. gedeon's fleece moistened with a miraculous dew. Hear the Prophett Daniel, naming her, a miraculous mountain, whence the cornerstone of the Church was drawn out, without the help of man. Or the Pro phet I say, saying more clearly: Hear the wonder which I relate: a virgin shall ceiue. Affection. O my soul! let's approach with Moses to see this burning bush, this admirable vision, this fruitful rod, this gentle sleece. Let's approach, I say, to behold this prodigy who shall conceive, remaining a Virgin; and heartily say unto her: Come, come, o thou desired of all nations, the dying world expects thee. Come, change that woeful name of Eva, into a joyful Aue, that all generations may publish thee blessed for ever. Come thou love, thou Dove, thou fair, and let thy sweet flowers of honour and honesty appear in our Land. Let thy Virgin Earth sprout out and deliver us a Saviour. THE II. MEDITATION. For the same Day. I. POINT. CONSIDER her in her Aurora or dawning, as it were, in the happy o mbe of her Mother, and observe her prerogatives. She was conceived of just and holy parents, who sprung from Patriarches, Prophets, Priests, and Kings. Her Conception was announced by Angels, and it was, in itself, miraculous in that she was borne of a sterile Mother, and so was indeed a child of miracle, a production rather of grace, than nature. For even before nature had performed her work, grace began hers, according to that of S. john Damascene; Nature durst not adventure to run before the issue of grace, but made a little stop, as it were, till grace had produced her fruit. Affection. O peerless Virgin! O hopeful and promising little bud, whose very flowers are perfect fruits of honour and honesty. And indeed what but good fruits can be expected from so good trees? what but illustrious, holy, Preist-like, princelike, can issue from so holy parents so glorious progenitors, Patriarches, Prophets, Priests, and Kings? what from Angels denouncing, but Angelical? what from a Child of miracles, but prodigies and wonders? O incomparable sprig, sprung from the stock of jesse, how gloriously bright must thy full day needs prove, whose very dawn is so admirable? O child of grace, pray that my poor soul may always be prevented with part of that wherewith thine is so timely replenished. II. POINT. CONSIDER with S. Anselme that it was fitting that the Blessed Virgin should have been endowed with the greatest purity imaginable, under God: nor can it be doubted but to have been prevented by grace, preserved from sin, and conserved in innocence, is a greater purity, and easy to be conceived under God, who is essential purity. And therefore we may piously conclude with the foresaid Saint, that God bestowed such a purity upon the designed Mother of his eternally begotten Son, by a singular privilege reserved for her alone. Affection. Let us my soul look upon this original purity, with the eye of admiring piety and love, and venerate it as a seemly disposition to the bringing out of purity itself, by her, whose prerogative it was about to be, to join the purity of a Virgin, and the fecundity of a Mother, in one and the same subject. And let us most devoutly solemnise her immaculate Conception, that she may intercede for us to Christ, who are defiled, alas, deformed, and so generally subject unto sin, that whosoever affirms he is not a sinner, is concluded, a liar. THE I. MEDITATION. For the Nativity. I. POINT. CONSIDER her in her Nativity, and we shall find it a subject of the greatest joy that ever the the world had yet met with. It was not now one of the sinful children of Eva, cursing the day in which it was said, a man is borne: but one happily inverting that name into Avarice one that was wholly fair, and had no spot in her. Yea one; so not a sinner, as that she was wholly borne for sinners, to bear him who came to take away the sins of the world, without whom there was no salvation at all for lost man. Affection. Welcome, welcome, o thou deare-bright rising Aurora, the languishing world hath long, and greedily expected thee. O thou springing joy of the earthly and heavenly Jerusalem. Peerless honour of thy race and sex. We poor banished Sons of Eve fall down at thy tender feet, with a thousand Aves, We lay open our sighs & sobs to thine eyes, full of pity, in this veil, full of tears. Ah! let us profit by the example of thy virtues, partake in thy merits, and perceive thy powerful intercession in all our miseries. O Clement, o pious, o dear sweet Virgin Marie. II. POINT. CONSIDER that it is, that Virgin is borne, who is Virginally to bring forth the Spouse of Virgins. That Virgin is borne, who while she is even so little, and low, she is agreeable in the sight of the highest. That Virgin is borne who within a short time shall conceive, breed, bear, and bring forth her maker. That Virgin finally is borne, who remaining a Virgin, shall prove a Mother, the Mother of a God. Affection. O my soul, let us mark this day with a better stone, with a mark of joy for ever, which gave, at once, a Queen to men and Angels? Nay a dear beloved child to God the father, a designed Mother to God the Son, and a best beloved spouse to the Holy Ghost. O let my soul praise love and magnify her for ever, who hath so singular, near and dear relations to all the persons of the B. Trinity. THE II. MEDITATION. For the same Day. I. POINT. CONSIDER: That if this day have brought out a Virgin, who is to be a Virgin Mother, and that, a Mothér of God, it hath blessed the world, not only with the most excellent and best creature that ever the world yet saw, but even with the greatest, that ever the world's Creator yet made amongst men or Angels; to whom they cry out with admiration: who is this, who is this? Quaeest ista who riseth as the dawning of the day, as fair as the Moon, as choice as the Son, etc. Affection. Let us my soul, join in admiration with the Angels in heaven, and say; who is this that our desert brings out? who and what do we think this child will prove to be? a Prophetess; nay more than a Prophetess; more than an Angel, more than an Archangel, more than a Cherubin, or Seraphim. A tabernacle which the Almighty hath built with his own hand, for his dear beloved, only beloved consubstantial Son to inhabit in earth. Say, my soul, all, in one word, the Virgin Mother of God. II. POINT. CONSIDER: That though the new Testament may seem to say but little in commendations of our Blessed Ladié, yet did it indeed say more than ever was said of any pure Creature, in assuring us that she is; Marry of whom jesus was borne. And though she herself be heard to speak but few words in the said Scriptures, yet in those few doth she preach all perfection; to wit: the knowledge of God and herself: God's omnipotency, who wrought great things in her, and her own littleness and abjection, in whom such great things were wrought. Affection. Ah my soul, never are we so much and so truly commended as when we are praised for the near relations we have to jesus, that is, when by his grace we conceive him in our hart, or bring him out by doing his blessed will, as we are taught in the Gospel. Nor do we ever by words praise Christ so much, and so fruitfully, as when saying little, our light shines so before men, that our heavenly father is glorified; and when our lives give testimony to Christ's truth, by imitation of his life and Passion. Thus let us strive, my soul, to praise Christ, thus let us humbly glory to be praised. THE I. MEDITATION. For the Presentation. I. POINT. CONSIDER that as this child of miracle and grace, this true bird of Paradise, was wholly made for heaven, so was she to have no commerce with earth. She that was elected from all eternity, before all others, to lodge God as in his living temple, was timely to be lodged in the Temple of God. She that was prepossessed and replenished by heavenly blessings, had no place left for the world, which she even left before she knew it. So that this Celestial Ark, (by which all the world was to be saved from the flood) where more than Solomon would reside, was to be placed in the Sanctuary of the Temple which Solomon built, and this was performed by her pious parents care, betwixt 3. and 4. years of her Age. Affection. Say, my soul, to this Blessed young Virgin at her entry into the Temple, what S. German sometimes said upon the same subject. Enter, saith he, into thine own proper inheritance, o thou seal of our Lord's Testament; thou aim and end of his designs; thou key of hidden Mysteries. Enter thou whom all the Prophets foresaw. Enter thou who art the reconcilement of all that are in disgrace; the union of those that are disvnited, the support of such as are ready to fall into ruin etc. Enter, I say, into the Temple, thine own inheritance, and expect with joy, till the holy Ghost thy spouse come down into the chaste Temple of thy hart. II. POINT. CONSIDER now, o you Virgins consecrated to God, how this most perfect patroness of Virginity and all other virtues, behaved herself in the Temple. If you pretend to love her inindeede, fail not to show it by the imitation of her heavenly life; which was so singularly holy a pattern of all that is holy, that the lives of the most holy compared to hers, appeared sinful. To wit the sweet odour of this divine sprig ascended up into the sight of God so agreeably that the whole plenitude of grace, which was distributed to others by parts, over flowingly possessed her divine soul. so that saith s. Ambrose it was her chief study, to offend none, to love all, to pay respect and honour to her elders, to refuse nothing tò her equals. she had nothing of harsh or displeasant in her looks, nothing of male part in her words; nothing of unhandsome in her actions; nothing of mincing in her gestures; nothing of lightness in her gate, nothing of petulant in her voice; so that her very corporal aspect, was the picture of her mind, and an expression of her probity. Affection. Fix thine eyes, my soul, upon this Pattern and Patroness of thine, and learn a true Christian behaviour indeed. Look upon her, I say, and in the life of one, learn the whole discipline of all holy Virgins. Let every one say to him, or herself. Is it my chief study to offend none and to love all? Do I comply with my elders and equals after this manner? Are my looks sweetly agreeable, my words mild, my actions decent? Or rather are not my looks often harsh and unpleasant? my words malapert and impertinent, my actions disedifying? Are not my gestures affected, my gate nice and light? my voice wanton and dissolute; and my whole man in composed? Mild Virgin obtain by thy intercession, that I may imitate thy actions. THE II. MEDITATION. For the same Day. I. POINT. CONSIDER with S. Hierome how blessedly she employed her tyme. This rule, saith he, she put down to herself, that from the morning to the third hour she wholly employed herself in prayer: from the third hour till None she spent in work, knitting or weaving some thing for the use of the Temple. And after None she departed not from prayer, till an Angel appeared and brought her meat, where she praised God without intermission. She spoke with such a gracefulness, that God was known in her speech. In whose praise lest she might at all be interrupted, if any chanced to salute her, she resaluted them, with Deo G●atias. Affection. O Blessed employment! O Angelical life in earth! O my soul, what a dear consolation ought this to be to thy hart, to find thyself by thine own happy choice, got into a blessed necessity of practising the same, by the example of the Queen of Heaven, who began so airely to wove the active and contemplative life together, now praying, now working, and then praying again, even till Angels came to feed her. Go on in this happy course, my soul, from prayer to work, & from work again to prayer, and though the Angels of God come not to thee, the God of Angels will not fail to feed thee with thousands of dear delights; thy prayer shall be without intermission, the odours of their sweetness shall flow from thy mouth, and ●eo Gratias, upon all occasions, shall continue always. II. POINT. REPRESENT her yet further to your thoughts out of S. Hieromes and S. Ambroses expressions of her. ●he was at all times, saith S. Hierome, either reading, Meditating, or praying. Again in watching she was the first, saith the one, in speaking she was the last, saith the other, and most studious in reading, especially the holy Scriptures concerning the coming of ●hrist, which the frequently red and embraced. In so much that when her body reposed, her hart watched, and even often in her sleep repeated what she had read; or, awaking from sleep, continued the same. Affection. Let us by this blessed example, o my soul, wholly apply ourselves to read, to Meditate, to pray. By reading, we shall learn to know what we ought to do; by meditating; and pondering the same, we shall imprint it in our souls, and inflame our hearts to the practice thereof; and by prayer, obtain force to perform what we know, and desire. But let this reading be the word of God, which will prove a light to our feet, a cordial to our hart, sweeter than the honey comb. Let our Meditation be his holy Law and his divine grace our prayer, And of all the Scriptures let that be most frequently in our hands, mouths and hearts, which most relate to Christ's coming; life, and Passion; that we may indeed be set upon no other knowledge, but jesus-christ, and him crucified. And in that blessed peace, that very peace, let's sleep and repose. Happy will that rest prove, when our eyes are shut with the sweet memory of Christ and his Law in our mouth and hearts. THE III. MEDITATION. For the Presentation. I. POINT. CONSIDER that although this blessed young Virgin was possessed and prepossessed with all the blessings of heaven, and replenished with the plenitude of grace, yet was not gtace idle in her, or she idle in grace. Grace is not given to work all alone, but graciously and freely to gain our will; and in it, and with it, to work all. So that this Blessed Virgin, notwithstanding all these huge advantages and prerogatives of grace, testified to s. Elizabeth a holy Nun, that she prepared a place in her hart for God with labour, continual prayer, ardent desire, profound devotion, many tears, and much affliction. Affection. Thus it is, my soul, that by her imitation, we ought to prepare our hearts for heaven. Without preventing grace indeed we rise in vain, it is in vain to rise before the light, or rat he without it, we should never rise at all. None comes to Christ unless drawn by his heavenly father. Yet in vain too, should the light shine if having light we did not walk in it. If we were so drawn as we followed it not, we should never arrive. He that made us without us, will not save us without us. All our Talents are his free gifts, 'tis true, but we must negotiate with them, and improve them. We ask because we will, we seek because we will, we knock because we will, and we are saved because we will, and yet God's grace works both the will and performance. Let's add then our careful concurrence to his sweet drawghtes, and be blessed for ever with that blessed amongst all women. II. POINT. CONSIDER that this Blessed Virgigins prayer in particular (though otherwise full of grace) was for grace; Grace to be able to comply with those two great Christian duties (The love of God above all things, and of our neighbour as ourself) wherein the whole Law and Prophets consist. 2. Grace soweraignelie to hate and fly, all that he hates whom she soweraignly love's. 3. Grace to be truly humble, patiented, mild, and to be adorned with all the virtues, that so she might become wholly gracious in the divine sight. 4. Grace finally to be obedient to the high Priests commands and ordonnances. Affection. Let us poor wretches than learn of this most holy Virgin, to be continually begging for God's grace, as being necessary to every good act, and virtuous action of our whole life. Say then my soul with S. Augustine. Thou commandest us, o Lord, to love thee above all things, and our neighbour as ourselves: Give graciously what thou commandest, and command what thou wilt. Thou commandest us continency, patience, humility etc. Give what thou commandest. and command what thou wilt. In fine, say with the holy Church: Let thy grace, o Lord, we beseech thee, both go before and follow us, and make us continually addicted to good works etc. THE FIRST MEDITATTION. For the Announciation. I. POINT. CONSIDER that to this Virgin it was (thus qualified: that is, removed from the world, and dwelling in her sacred solitude, married to a holy man, but to be conserved for the Son of the Holy of Holyes, prepossessed and replenished by heavenly grace, and happily concurring with it by continual application and fervent prayer, still begging more and more grace) that an Angel was sent from heaven, with an embassy importing greatest honour to her, and joy to all the world to wit, to prepare a worthy mariagebedd for the most pure spouse: to contract the Marriage betwixt a creature and her creator, and so to begin a happy league betwixt heaven and earth. Affection. If we desire indeed then, my soul, to draw down heavenly blessings upon us; if to have foretastes of celestial delights; if Spiritually to conceive jesus in our hart; let us fly the cheating, corrupting world, and betake ourselves to the solitude of our chamber or celle. There the King of Heaven speaks to our hearts. There we put questions, and receive answers of what we are to say, and what we are to do. It's hard, saith S. Augustine, to see jesus amidst a multitude. Our mind must enjoy a certain solitude. That sight requires a secret place. Marry was alone when she spoke with the Angel. Alone when the holy Ghost overshaded her. Alone when she conceived the world's Redeemour. II. POINT. CONSIDER the admirable contents of this heavenly embassy, at which all heaven and earth may well stand amazed, since all their concernements are to be treated in it. The eternal and only begotten son of the eternal God, is about to espouse humane nature in an humble maid Marie of the house and family of David. The lost world wants a Saviour, and heaven is resolved to give one. Gabriel is dispatched to Nazareth, to declare the mystery, and to announce the wounders to the espoused Virgin. His first word presents her with plenitude of grace: Hail full of Grace. Gives the reason of it: Our Lord is with thee. Assures her she shall coneeive, and bring forth a son: a great Son: a Son: who as he is indeed, so shall he be called, and acknowledged to be the Son of the highest, jesus, a Saviour; and shall reign in the house of jacob for ever. And that, therefore, she is blessed amongst and above all women. Affection. O greatest astonishment to the Angels that ever they yet met with, since the Heaven's Creation! O greatest bliss to man that ever yet befell him, since his first father's fall! O blessed effects of the flight of the world, of silence, of solitude, of frequent prayer! O Marry, God Angel, and man expect thy consent. O pious Virgin, mournful Adam, with his whole miserable posterity banished out of Paradise, suppliantly cry to thee for it. Abraham, David, and all the ancient Fathers instantly beg it. In a word all the world cast at thy feet, humbly sues for it. If that consent be given, a passage to heaven is laid open to us all. THE II. MEDITATION. I. POINT. CONSIDER yet further, and diligently ponder these precious words, which flow as heavenly pearls from the mouth of an Angel, which man ought humbly to embrace, relish, and lock up, not proudly and profanely to control. Blessed Marie is declared full of grace; nor that, in an ordinary manner as divers other Saints were, but according to the measure which Christ sorted out for his best beloved Mother, who wisely suits his gifts and graces according to the function, place, and dignity to which he pleases to call every one. The fountain, the river, the brook, are each one full: so is the Son, the Mother, and the servant. But the Son, as the source and sea whence all graces flow: the Mother as neerliest joined to, and most abundantly participating of the said sea: the servant, as placed at a greater distance, in a measure agreeable to a servant: in fine the servant possesses it but by parts; the Mother in the whole plenitude, as saith S. Hierome. Affection. All hail, all hail spotless Virgin, mother of grace and mercy, sigh thou art the mother of my Lord and master, I fear not to salute thee with an Angel, full of grace; since to speak with S. Athanasius, the holy Ghost descended into thee with all his essential virtues, which he stands possessed of by title of his divine principality, and therefore thou art most justly styled gratia plena, as being replenished with the abundance of all the graces of the holy Ghost. Many, many daughters have gathered riches together, 'tis true, but thou hast outstripped them all, and art enriched with that peculiar grace which gave glory to the heavens, a God to the earth, faith to the gentiles etc. Dearest Lady mother deign to Conueye some drops of that overflowing grace of thine, upon my weak and languishing soul. II. POINT. CONSIDER that if Marie be full of grace, it is no wonder, sigh the same Angel assures her, and us, that our Lord is with her Dominus tecum. No saith S. Bernard it is no wonder that she is full of grace, with whom our Lord is: not our Lord the Son only, whom she clothes with humanity, but our Lord the holy Ghost, of whom she conceives: and our Lord the Father who begot him whom she conceives: Nay rather should we wonder that he that dispatched the Angel to her, should be arrived to her before the Angel, and be found with her by the Angel. Affect. Our Lord is with thee, dearest Lady, that eternal and draynelesse source of all graces, and so the fullness of grace, cannot be wanting to thee. Our Lord is with thee, the Angel is only the Messenger of that good news, but the God of Angels who sent him, prevents him, and is already thy guest. Our Lord is with thee, I say, nay with us too by thee, o thou Mother of mercy, who broughtest forth our mild Emmanuel, that is, our God with us, our jesus; thy Son; whom whoever loves, he is loved by his heavenly father, who with the Son and the holy Ghost will come unto him, and take up their mansion with him. O excessive happiness which accreves to us by the means of Blessed Marie! THE III MEDITATION▪ For the Announciation. I. POINT. CONSIDER further, that it is no wonder that she that is replenished with all grace, and hath our Lord with her, and in her, should be termed blessed amongst and above all women. Since others have but that by parts which she possesses in plenitude; and since he that is with others only in a general manner by Presence power and essence, is with her, in all the fullness of the Divinity corporally. Whence it is that she enjoys the advantages, and is freed from the incommodities of all the states of women, to wit of Virgins, wives, and widows. She hath the joys of a mother, without corruption: the honour of a Virgin, without sterility; the liberty of a widow without solitude. She is therefore deservedly blessed among and above all women. Affectio. Let's us than my soul, say, and never be weary in saying with the Angel Hail Marry full of grace, our Lord is wit thee, blessed art thou amongst all women, and incomparably above, and before all women: for thou art indeed the Glory of Jerusalem, the joy of Israël, the honour of thy nation, race, and sex, for he that is powerful works wonders in thee, and for us poor lost sinners, by thee. Ah use thy powerful prayers to him, for us now, and in the hour of our death. Amen. II. POINT. CONSIDER the Blessed Virgin's bashfulness, prudence, and retaynednesse in speech. She is saluted by an Angel, hail full of grace, accompaigned with her Lord and Master, blessed among all women, and yet she fears, even an Angel in the shape of a man; she resalutes him not, and in lieu of complacence, finds trouble in hearing so great commendations of herself, and falls a considering what kind of salutation that might be. She turns herself as one who was daily begging for grace and she wonders to hear herself declared full of grace. Her companions use to be the poorer sort of Virgins, and she admires to understand she is accompaigned with her Lord and Master. She looks upon herself as the least of women, and cannot therefore conceive how she should be blessed amongst all women, Affection. Ah, my soul, do we observe this Virgin full of grace; blessed amongst all women startled at the presence of an Angel? while yet we poor frail Creatures, miserable sinners, fear not the presence of men, where we may have experienced much danger? And when she returns no answer, but is troubled at her own praises, even from an Angel, prudently considering what they might import: shall we vainly fall in love with the praises which men fawningly bestow upon us; and thereby unconsideratly fall into questions, and answers, and engagements, which lead we know not whither? Ah saith S. Ambrose, it is the part of a Vingine to quake and tremble at every approach of a man, and to fear every word he speaks. THE iv MEDITATION. For the Announciation. I. POINT. CONSIDER that while the Angel receives no return of answer in words, he sees it in effects. He observes in her a singular bashfulness and modesty, which is the greatest ornament of a Virgin: a chaste fear and trouble to hear her own praises: a prudent and mature consideration what the words which she heard might import, and while he hears no words, he replies to her comportments and thoughts, saying: fear not Marie. And why; Not because an Angel salutes thee, and publishes thee blessed amongst all women, but because thou art indeed gracious and grateful in the sight of God, and hast found love and favour with him. For, saith he thou hast found grace with God. Affection. Thus, my soul, let our christian modesty and bashfulness appear before all men, and they will read in our actions, without the help of words, that religion reigns in our hearts, and they will departed with edification Let us thus fear and fly the hearing of our own praises, come they from men or Angels and we shall infallibly find favour in the sight of God, and his love will leave us no cause to fear. II. POINT. CONSIDER what grace and favour it was that the Blessed Virgin found in the sight of God, and you will find that it was a most profound humility, Angelical purity, prompt obedience, and most fervent charity, by which she conceived in her womb, and brought out to the world a Son and Saviour, jesus, according to that which the Prophet isaiah fotetold with admiration and astonishment: behold a Virgin shall conceive and bring forth à Son, and his name shall be called ' Emmanuel: which the Angel confirms and determines to be herself, saying: behold thou shalt conceive in thy womb and bring forth a Son, and thou shalt call his name jesus. Affection. Do we indeed, my soul, desire to conceive jesus spiritualy in our hart, and to bring him out to the world; Let us then emulate these better gifts, and strive to imitate this Blessed Virgin's humility, purity, obedience, and charity, which were powerful enough to draw God out of heaven, and to lodge him in her sacred womb; without these virtues we desire, and expect him in vane: he that comes to subdue pride will not lodge in a haughty hart; he that is a pure Spirit, yea purity itself, hates and flies impurity. Practise these virtues interiorly and we shall not fail to conceive him, let the same shine before men, & we bring him out to our neighbour, and he too together with us will run in the odour of those heavenly virtues. THE V MEDITATION. For the Announciation. I. POINT. CONSIDER how this our B. Virgin neither appears distrustful, nor light of faith, but behaves herself with all the prudence imaginable: for as at the first approach of the Angel, she only ponders, and gives no answer, according to that of the wise man. Young man speak in thine own cause scarcely. So at the second onsett she speaks briefly and modestly, according to the same. If thou be asked twice return a shore answer: or hear holding thy peace, and ask. So doth the Blessed Virgin saying to the Angel: how should this be done because I know not man, that is, according to Saint Augustine and other fathers, I am by vow of Virginity in a state of not knowing man. Affection. This is that blessed temper, my soul, which all Virgins should strive to imitate; neither to be too precipitate in casting out their hearts where no need requires: nor too bashful in returning modest answers, and in moving just doubts, as occasion offers itself. As again, they ought neither to be too credulous and light in believing visions, revelations, and favours from heaven (especially such as relate to themselués) nor yet too distrustful) all things being maturely pondered) as though God's arms were shortened. Give God leave to do more than man can understand. And where his will appears certain, doubt not of his power, seem it never so impossible to our comprehensions. II. POINT. CONSIDER how now the B. Virgin having given a testimony that she knows both how to keep silence and how to speak, there being times for both: that she was neither distrustful, nor light in believing: that though she believed the thing, yet she was doubtful of the manner, which she modestly demanded: and having received assurance by the Angel that is was to be effected by the power of the highest, and the operation of the holy Ghost, she presently and wholly yielded up herself to that power, which she knew to be omnipotent, saying behold the handmaid of our Lord, be it done in me according to thy word, Affection. Say, my soul, in all occurrences, (with this Blessed Patroness of thine) seem they never so hard to common sense, be it done to me according to thy word. Are heavenly mysteries poposed? Give ear to them in silence. Is our answer expected? let us reply, without multiplicity of words. Remain we still doubtful in the matter or manner? demand modestly to have the thing cleared, Do we find that the solution depends upon the power of the Highest? Let's stoop in obedience to faith, saying be it done to me according to this word: that is, let that be done in me, by me, and with me, which is agreeable in the sight of the divine Majesty. Let me be the humble matter or subject of his divine operations, whether I understand or understand not: because no word is impossible to him. THE VI MEDITATION. For the Announciation. I. POINT. CONSIDER the incomparable humility, the firm faith, the prompt obedience, and admirable resignation of this heavenly Virgin. The Angel declares her the Mother of God: and she herself, his humble handmaid: The Angel intimates a mystery beyond the power of man, and she believes that God can do more than man can comprehend. The Angel seems to deliver impossibilities, that a Virgin without the knowledge of a man should bring out a God, yet perceiving that the hand of the highest is in the work, she believes that all things are possible to God, and affords prompt obedience, and under that powerful hand absolutely resigns herself to the whole without further discussion, while she understands not the half, depending up on the divine authority for the rest, saying: behold the hand maid of our Lord etc. Affection. O my soul, what lessons are not here put before us for our instruction and edification (what virtues are not here practised to lead us into an admiration of this glorious Virgin? was there ever act of faith equal to this, for an humble maid to believe herself to be the Mother of God? Or a more admirably great humility, then for the Mother of God to declare herself his humble hand maid? or finally a more divinely prompt obedience, then that such a Mother was so a handmaid that she absolutely resigned herself to what ever was to be wrought in her or by her: behold the handmaid of our Lord. She neither knew how, nor when, yet she knew well (what we all ought to know) that she was wholly his, and so ought to be wholly at his dispose. II. POINT. CONSIDER that by how much our Blessed Lady is more exalted, though even by an Angel; by how much she is made more sure of heavenly prerogatives and graces, by so much she grows less and less in her own eyes, and be she never so certain to be the Mother of God, she will still remain the humble handmaid of her Lord: and for his sake become the servant of his servants; and to make it good in effects, as well as inwords, she goes with speed into a city of juda to visit her cousin Elizabeth. Affection. Observe, my soul, how this Blessed Virgin still proves a divine Mistress to us, by word and work, first crying out to us all by how much thou art the greater, by so much more humble thyself. 2. Suspect the favours we may seem to have from heaven if we wax not more humble by them. 3. That humble words alone are not proofs of true humility, unless works follows them: for she finds it not enough to have professed herself to be the handmaid of our Lord, unless in practice, she prove herself to be the humble handmaid of the handmaids of our Lord; according to that of S. Peter: be subject to every humane creature for God's sake. THE FIRST MEDITATION. For the Visitation. I. POINT. CONSIDER with what Blessed and glorious effects, this humble and religious officiousness of Blessed Marie was accompaigned. No sooner had she saluted her cousin Elisabeth with the ordinary Salutation of the Land Paxtecum, but the child in her womb sprung with joy, and both the child and the Mother were replenished with the Holy Ghost. He, begun to preach the presence of his master by joyful exultations which he could not yet perform by words: and she with exclamations, to Prophecy, to praise, to magnify, the Mother and the fruit of her womb, jesus, who spoke by his Mother's mouth, as S. john heard by his Mother's ears. Affection. O my soul, never, never can we lose by humbling ourselves, be we never so great and illustrious, but still what we seem to cast away comes multiplied home, honour and esteem continually most following him who most flies it. Marry was indeed the Mother of God, though she had not stirred from Nazareth. But the heavens only knew that: But when humility once brings her to Elizabeth, the world gins to be acquainted with the Mystery, the Mother's magnified, the Son glorified, S. john sanctified in his Mother's womb, and S. Elizabeth replenished with the holy Ghost, and by virtue thereof publishes her to be the Mother of God, and utters a blessed word which all the, world till this day never ceaseth to repeat Blessed, blessed is the fruit of thy womb O glorious effects of Mary's humility! II. POINT. BUT consider how the humility which brought her thither leaves her not there, but leads her to a most Christian acknowledgement and profession of her own nothing. She hears herself proclaimed with a loud voye blessed above all women, and the fruit of her womb blessed: blessed as believing what was said to her by the Angel; blessed as being the Mother of God: and yet amidst those highest, and withal truest commendations that heaven or earth could bestow upon a pure creature, she devestes herself of all, as being of herself nothing at all, ascribing the whole to the Ocean of all, goodness, saying. My soul doth magnify our Lord. Affection. O admirable and incomparable humility and abjection of the Mother of God, which never had in earth any thing like to it (save only the abismall humiliation of her Son jesus) which no honours, no prerogatives, no blessings from the mouths of men, could ever swell, or make her forget, that all was Gods, and that all glory which is not taken in him, is mere vanity. You (may she seem to say) magnify me above all women, for my faith, for the fruit of my womb, for the dignity of being the Mother of God, but I, the while, look over all these privileges to look upon and laud the author of them all, and my very soul doth magnify our Lord, that is, doth publish his greatness, his magnificence, his sanctity, wisdom and mercy, in all those heavenly gifts of his free liberality. THE II. MEDITATION. For the Visitation. I. POINT. CONSIDER that it was not with her tongue only that she magnified her Lord by speaking glorious things of him, or abject things of herself, as that she was his handmaid, whose Mother indeed she was. Or by her hands and feet, that is, by her works and labours only, especially those of mercy exercised upon her cousin Elizabeth; or yet by her memory only, or her understanding or will alone, but even with her whole soul, that is, with works, memory, understanding and will, all jointly offered up in one sacrifice of praise and thanks giving; and that too with huge joy and jubilee of hart, and my very Spirit, saith she, exults in God my child, my jesus, my Saviour. Affection. O my soul, thus it is indeed that we are to magnify our Lord; withal our hart, with all our strength, with all our soul. who pays not this, pays less than he owes. All that we have, and all that we are, whether corporally or spiritually, in time or eternity, all issues originally from his free bounty, and all aught to be ascribed to his mercy and goodness. we may law fully exult and rejoice, my soul, but it must be in our Lord. we may glory, and we have good reason for it, but le tit be with our B. Lady, in Deo salutari nostro: in God our Saviour. II. POINT. CONSIDER for what it was that our B. Lady so magnified her Lord and Master: and she herself will give the cause: because saith she he hath mercifully looked upon the humility, abjection, or poverty of this handmaid. That is to speak with Theophilact while I looked not after him, he looked upon my littleness, and was merciful to me while I sought him not. Ponder this well; it is not because he had made her the most illustrious and blessed among all women, and even greater in quality of Mother of God than the greatest Cherubins and Seraphins, but because he looked upon her humility and abjection with the eye of mercy and pity; that is, he approved, loved embraced, and pleased himself in it, and mercifully prevented her by his grace. Affection. Our first acknowledgements, my soul, following our B. Laydies example, must be, for that which was first in God's favours to wards us: when his un compelled and free mercy had nothing to look upon but our misery; when he looked down, and found all mankind at a loss, none doing well, not one. Fail not then, my soul, what ever the world may conceive and publish to our praise: how glorious and happy soever our present state of life may be: what ever perfections grace may seem to us, to have wrought in us; fail not, I. say, to magnify our Lord, and to rejoice in God our Saviour, for that he dayned graciously to look upon our vileness, abjection, and misery, by which look or love of his all our happiness was begun. THE III. MEDITATION. For the Visitation. I. POINT. CONSIDER what was the seconde cause for which our Blessed Lady did so magnify our Lord, and you will hear herself again show it. Still removing all praise from herself to ascribe it to the source of all Good, because, saith she he that is mighty hath done great things to me: as though she should say; let none be slow in giving credit to this ineffable mystery; let none admire that I. a Virgin have conceived; for how ever it is in me that this astonishing wonder is wrought, yet it was not I, but the Almighty God that wrought it in the power of the most high who overshaded me. And the whole reason of the work, is the omnipotent power of the workman, who alone works great, inscrutable, and wonderful things. Affection. Fear not, my soul, to acknowledge with our Blessed Lady, that he who is mighty hath wrought great things in thee, so thou humbly with her too confess upon whom they were wrought, and by whom: for so thou shalt still have thine own misery and God's power, mercy, and bounty before thine eyes: so shalt thou never forget that he is all, and thou thyself nothing at all; and yet finding so many benefits, whether of body, or soul, or fortune, freely bestowed upon thy poverty and nothing, thou wilt even melt away with admireing love: and willingly and joyfully spend what soever thou hast of life or ability in continual Magnifying of so good a Lord, and in Spiritual exultations in so Dear a Saviour. II. POINT. CONSIDER how hugely great that grace of Gods looking upon B. Mary's abjection must needs have been, sigh from thenceforth all generations shall call her blessed as she herself fears not, to foretell, having first given the honour of it, to him that was truly the Author thereof. Certainly that aspect or looking upon, was the effect of eternal direction (according to that, ubi amor, ibi oculus) and singular election, his look or aspect, only following his love, since as S. Augustin saith, Gods looking upon one by grace, is the delivering of him from abjection and abandonnement. Affection. O my soul what an excessive joy is it, to a truly Christian hart, to see this prediction so fully verified. Blessed art thou, began the Angel: blessed art thou, went on S Elizabeth: and from them 16. ages, and upwards, took, and ever since continued the same song, all the Ancient Fathers being, as it were, at a holy strife which might take it the highest, and all the Christian world from the rising of the sun till the setting of the same, having nothing, after jesus, so frequently in its mouth as our Blessed Lady, that, being as it were, among them all, her proper name. whereupon millions of millions, of all sexes, and ages, and conditions, all the world over, every day, fail not to sing her Canticle, and publish, and confirm her blessed by all generations. THE I. MEDITATION. For the Nativity of our Blessed Saviour. I. POINT. CONSIDER yet how many just reasons concur to oblige all mankind to proclaim her blessed for ever. First because she believed 2. Because she was full of grace: 3. Because she brought out a most blessed fruit. 4. Because the All-powerfull or Almighty wrought wonderful things in her: 5. Because she was the Mother of our Lord the King of Glory 6. Because she reserved the purity of a Virgin together with the fecundity of a Mother. 7. Because neither was their before her, or ever shall there be after her any like or comparable to her. Affection. Bless her then, my soul, bless her together with heaven and earth, with Angels and Saints: and withal, learn of her to bless, to praise, to magnify, that powerful hand which wrought wonders in her and by her; that fruit of her womb, that God her Saviour, whom she brought out: bless her firm faith: her fullness of grace; her pure maternitie; her fruit full Virginity. Say, say, my soul, with the devoute Saint Bernard: while the rivers run into the Sea; while the woods overshade the mountains; while the stars possess the heavens, thine honour, thy name, thy praises shall always remain. II. POINT. CONSIDER that though Blessed Marie were a justest subject of admiration to men and Angels, in all the states of her life, as being designed for a work which passed all their capacities, even to conceive it: yet was she than most blessefull and blessed when she did not only promise, but present her blessed fruit. when our God was not only our Lord with her, and in her, but our Emmanuel or our God with us, by her, when that flower of the field began to appear in our Land, and her Virgin earth brought out a Saviour: when finally her days were fully come that she should be delivered, & she brought-forth her first begotten Son, and swaddled him in clootes, and laid him down in a manger. Affection. Then, then, my soul, it was indeed, that all men of good will began to bless her, joining with the multitudes of Angels who compass about our more than salomon's little bed, to sing a Gloria to the child of her womb, and peace to the world. Then did she place her young Son, our God, visibly amongst us, and thereby freed us from that ancient reproach ubi est Deus tuus, where is thy God? Now thou mayst tell the Devil, my soul that here he is, to subdue his pride. Thou mayst tell the incredulous jews that here he is, to confound their malice. Thou mayst tell all men of good will, that here he is, to break our chains, to cure our wounds, to direct, to protect; to comfort, to save, the poor banished Sons of Eue. THE II. MEDITATION. In the Nativity of our Saviour. I. POINT. CONSIDER that then it was indeed that she shown herself to be a Mother, when she brought forth to the world her first begotten Son, and laid him in a manger. Then she was indeed Mother in effect, and Mother of God, and in that name, and quality, according to S. Thomas of Aquine, the greatest creature that ever was, or ever shall, or can be made, even by the Almighty's power, since to be the Mother of God, as being joined to a thing of an infinite perfection, includes in itself a certain infinite dignity. Affection. Stand amazed, my soul, at this heavenly prodigy as having neither words nor thoughts suitable to this ineffable dignity, or at least say with that great S. Andrew of Jerusalem: O holy Lady Thou art the incomprehensible secret of the divine economy, whom the Angels desire incessantly to behold. Thou art the admirable lodging of an humbled God. Thou art that agreeable earth, which made him descend from heaven, and gave him entry among us. Thou art the treasure of ●he mysteries shut up before all ages. Thou art the living book wherein the word of the eternal father was written by the pen of the holy Ghost. Thou art the authentical Instrument of the peace made betwixt God and man etc. what shall I say? words fail, my Conceptions are langui hang, and answer not to the ardour of my soul. II. POINT. CONSIDER her again in quality of the Mother of God, and as such you will find that God is truly caro ex carne eius flesh of her flesh: That Word which in the beginning was with God, and and was God, was in this time made flesh of her flesh. So that as God the Father can only say, thou art my Son, this day I begot thee by an eternal generation: so this B. Virgin alone can only say, I am thy Mother, this day I brought thee forth by a temporal birth. Affection. Good God to what a high flight doth this call the thoughts of man. What strange relations and connections-hath this Virgin Mother, in quality of Mother of God with God himself? He in eternity had a Son without a Mother! She in time, a Son without a father! He a Son consubstantial, or of the same substance with himself; she the same Son of her substance. I, saith S. Augustine, God gave that very only begotten Son to Marie, who as being begotten of high own hart equal to himself he loved as himself, that God and Marie might naturally have one and the same Son God, who made all, made himself of Marie, to restore all that he had made. He who could of nothing make all things, would not without Marie reform the things that were deformed. Ah, my soul, what an ineffable dignity is this: what helps may not we expect from one so near to God by so singular prerogatives? THE III. MEDITATION. In quality of Mother of God. I. POINT. CONSIDER her again in quality of Mother, and say: If Mother and that Mother of the Son of God, then compartner, and comparent, or common parent with God the Father: if Mother of a most loving and best beloved Son then the best beloved of Mothers or creatures, and consequently endowed with the best gifts amongst and above all creatures in heaven and in earth, since love is but a well wishing, and God's love gives what it wishes us. Affection. O the blessed connection alliance, and nearness in blood contracted betwixt God and man in the person of Marie, and by her means and mediation! O my soul, they that were fare out are now by her means ne'er at hand She has found favour with God, and credit to bring us into favour too. She is his mother and our Mother, and so we are his brethren: and if brethren coheires with her Christ. Hence we are an elect generation a kingly preisthoode, a holy Nation, a people of purchase. Mark these great titles, my soul and learn to value thyself accordingly. II. POINT. CONSIDER her yet again in quality of the Mother of God, and say if the Mother of God, than her sacred womb was the Blessed Paradise to which our seconde Adam was restored, and wherein he was lodged for nine months' space for which time she happily possessed all the riches of heaven; the riches of the wisdom and knowledge of God. Finally if the Mother of God, she was the faithful Guardian of his tender years; the inseparable companion of his flight into Egypt, and return home. She bore him in her arms, she clothed him with the work of her hands, and fed him with the riches of her chaste breasts. Affection. O jesus! who will make me so happy, as that I might find thee my brother, sucking my Mother's breasts, that I might kiss thee, and that none hereafter might despise me? And that I might discover, with what faith fervour tenderness, obedience, humility, and charity she performed those pious offices about thee; that in imitation thereof, I might at least exhibit some small part of them, to those little ones, my Christian brethren, whom thou hast left me in lieu of thyself, and so earnestly and effectually commendest to me, saying what ever you do to those little ones you do to me. We have yet then, my soul, means left us, to keep, to accompany, to cloth, to feed, our poor brother jesus. For the Purification of our B. Lady. THE FIRST MEDITATION. I. POINT. CONSIDER that it is a Virgine-Mother who this day presents her first begotten, being the God of the Temple in the Temple of God: and as such neither child nor Mother could be subject to the Law of Purification, she, being free from all spot of sin, or corporal impurity; he, being purity itself. How is she moved then to subject herself to that Law, save only to leave us a rare example of a singular obedience. Affection. No, Noah, chaste Virgin, thou hadst no need of Purification, who wast wholly fair, and hadst no stain in thee. But thou art the Mother and best imitater of that Son, who while he was subject to no Law neither, would yet humbly undergo the Law of Circumcision: and so wilt thou that of Purification. Thou hadst no need, I say, but we had need of no less than thy Sons and thine own example, to induce us to the humble and obedient observance of the most just and laudable Laws and duties under which we live. For do we not, my soul, do we not sometimes repine at them, dispute them, and seek holes to evade them? II. POINT. CONSIDER that this Immaculate Virgin subjected herself to the Law of Purification, not only to teach us obedience, but also to engrave true humility still deeper and deeper into our hearts. She had taught it by word, when she said, to the Angel who declared her the Mother of God, the handmaid of our Lord. She taught it in fact, in going to visit one less than herself, S. Elizabeth. But now she teacheth it in an occasion, where honour seems to be engaged, where her sanctity and purity may be suspected. Affection. Ah my soul, how fare do we poor sinners fall short of this great perfection? Alas how unwillingly and rarely do we stoop down, in fact, or give place to one that is below us? Nay, if we humble ourselves in words only; if we do not rather extol and prefer our selves before our betters, or (being blamed or reprehended for any little fault) if we do not excuse ourselves, yea with choler? and inventions ad excusandas excusationes in peccatis, it is much. But to suffer while we are innocent, especially if our honour and reputation be never so little in question, is a thing we find not patience to digest. Alas, my soul, we Christians seem quite to forget that we are scholars in Christ's and Mary's school, and what lessons they have delivered us. THE FIRST MEDITATION. For the Assumption. That her life was spent in heavenly aspirations. I. POINT. CONSIDER with many of the holy Fathers, that our B. Lady from her dear Sons Ascension to this present day of her glorious Assumption, employed all her time in heavenly contemplations, fervent elevations of heart and inflamed aspirations after her dear beloved child. How often said she, with more than a S. Paul's fervour, that she desired to be dissolved, and to be with Christ? How often did she adjure the daughters of Zion to stay her with flowers, to compass her about with apples, because she languished with love? Tell him, saith she, that I languish with love. Affection. Thus it was, my soul, that this heavenly hart continually evaporated itself out: thus, while her body was detained in earth, did her soul live in heaven: and thus it is too that every chaste turtle should behave herself in the absence of her mate, sometimes moaning herself with holy David, saying: ay mé! why is my seiourning still prolonged? Sometimes with S. Paul, Christ is my life, and death is my gain. Some times again with the fervent S. Augustine: Live I will not, die I will, I desire to be dissolved and to be with Christ. That her life wasted away like incense in the flames of love. II. POINT. CONSIDER that Blessed Marie having as truly conceived in her hart the sacred fire which her Son brought down, as she had conceived him in her Virginal womb, she continually watched it like a holy Vestal, and did not only keep it a live, but even added new fuel to it, by every least action of her life, so that, that holy flame was increased to such a degree that it was impossible for a humane hart to endure it, without wasting away like incense in the thurible, to imbalm the world with her heavenly odours. Affection. Ah my soul, comme and behold this heavenly Vision. See how Moses his burning bush, whom no fire of concupiscence could ever touch, gins to melt away in the fire of love. See our sacred Salamander ready to consume in the flames which she loved, wherein she lived, & wherewith she was ●o deliciously nourished. O that this cold lump were better acquainted with this dear torment, with this fire which burns so delightfully. At least, o thou Blessed Holocauste of Love, prevail by thy powerful prayers, that the fire of the Holy Ghost may burn my reins and hart, that I may serve him with a chaste body, and please him with a clean hart. THE II. MEDITATION. For the Assumption. That she died of Love.. I. POINT. COnsider that Marie must die then because she was a child of Adam: because she was the Mother of a God who died: because a precious & delicious death will do her the right to deliver her up to her Son in glory; nor is glory to be had but by death, she must die then who brought out life. But as love brought her jesus down from heaven, and by love she conceived him, so must no other hand than that of love (which is now grown stronger than deathin her) break the band of mortality, and restore her to her life, her love, her jesus. Affection. O death lovingly vital! o love vitally mortal! O death of love the noblest of all deaths! And therefore due to the most noble life that ever was amongst creatures, whereof the very Angels would desire to die, if die they could. Be ah return, return thou Sunamitesse, return that we may have the happiness to look upon thee, to crave thine assistance in our necessities. O Marry, thou Mother of grace, Mother of mercy, protect us against our enemies in our life, and receive us at the hour of our death. Amen. II. POINT. CONSIDER that if love gave the blow, it was the most noble death that ever creature endured: If love gave the stroke, it was the most deliciously dear and desired that ever humane hart tasted. And as this death was most noble and most sweet, so was it attended by the most noble compagnie. All the Apostles) as witnesseth the great Areopagite) by God's Providence and power, and all the Primitive Christians about Jerusalem being prefent at it. Yea even Millions of Angels, and Christ himself. Witness S. I. Damascene with many others. Affection. O what a mixture of delight & sorrow did possess those Apostolical and primitive hearts! Of sorrow, to see themselves ready to become Orphans having both the Mother and the Son taken from them. Of delight to behold that divin-phenix melting away upon her bed of ho nour amidst the odoriferous flames of Sacred love, ready to fly into their Master's Celestial embracements. O what Canticles of praises did not they sing? what actions of grace did they not render? THE III. MEDITATION. That her body was free from corruption. I. POINT. CONSIDER that though a death of love, or a beloved death could separate the soul from that B. Virgin's body which was buried by the Apostles etc. in Gethse many, yet death's corruption durst not at all fasten upon that incorruptible body which had brought out life. As we deny not, saith S. Augustine, that the Mother of God was subject to the Law of death, so have we learned in the Shoole of Christianity, to privilege her from corruption, whose grace and sanctity was such, that she singularly merited to lodge God in earth. Affection. No, my soul, the immaculate body of this incomparable Virgin was not subject to corruption, it was not fitting that that chaste flesh which gave flesh to cloth our humanised God, should be delivered over to the worms. Though death was her gain, yet had corruption been her loss. God would not permit, that holy one, who was uncorrupt in her Conception, in her childbirth, and after her childbirth, should meet with corruption in her grave. That her body was assumpted up to heaven by her Son. II. POINT. CONSIDER that scarcely had this sacred Depositum of her immaculate body remained three days in the grave after her vital death (witness S. I. Da.) till he that risen the third day by his own power, came to raise his blessed mother's body, that her body and soul being united again, he might enjoy his whole mother, and she him in his glory: Saying to her, rise make haste my friend: or according to S. Augustine: come from Lybanus my spouse, come from Libanus, come thou shalt be crowned, taking her by the right hand, saith he, and conducting her in pomp and magnificence, according to his good pleasure. Affection. O, my soul, with what heavenly acclamations, with what Angelical admirations, and exaltations, was this singular triumph accompaigned? While even the astonished Angels cried out; who is this, who comes up from the desert, flowing with delights, and has the confidence to lean upon her beloved, our King? Let us, my soul, earnestly beg her intercession, what cannot she prevail for, whom the God of heaven so much honours? THE VI MEDITATION. How inthronised. I. POINT. CONSIDER whither this best of Sons could lead this best of Mothers; but to the best place that ever creature was capable of, even above the Cherubins and Seraphins to the Throne of God. S. Augustine is my warranty saying of her. Thou didst pass the Angelical troops, and advance even to the Throne of the soweraigne King. Affection. Yes, o thou Soweraigne Queen, saith S. Augustine (seconded by S. Anselme) the King thy Son raised thee to the the same seat, where he had placed what he took of thee, it being but suitable to reason, that thou shouldst be there, where that is which was borne of thee. How honoured. II. POINT. CONSIDER what honour accrues to her in that Throne of Glory, and we shall find that she is honoured by God the Father, in quality of his dearest daughter: Of God the Son, as his dearest mother: and of God the holy Ghost, as his dearest Spouse. Of all the Angels, and Saints of heaven, as the best beloved Mother of their Master, and the most glorious Queen of their heavenly Court. Affection. All hail thou glorious Queen of Heaven, it is not now all the generations of men, or one Angel that salutes thee full of grace, but all the Quires of Angels which pronounce thee blessed; and full of glory. Yea the whole Trinity doth in rich thee with incomparable prerogatives of honour, and glory, fare above all the rest. FINIS. MEDITATIONS FOR ALL THE SUNDAYS IN THE YEAR DRAWN OUT OF THEIR RESPECTIVE GOSPELS Composed by the same Author THE SECONDE PARTE. Lex tua meditatio mea est. printer's device (?) PARISH Printed by VINCENT DV MOUTIER. M. DC. LXV. THE FIRST MEDITATION FOR THE FIRST SUNDAY IN ADVENT. There shall be signs; in the sun, and the moon and the stars: and in the earth distress of nations, for the confusion of the sound of the sea and waves, etc. Luc. 21. THE FIRST POINTE. CONSIDER that there are two Aduents, or come of Christ, intimated in this Gospel, and celebrated in the holy Catholic Church. The one of fear, when he shall come in dread full majesty to judge the universal world: to th'end that by whosome fear, the forerunner of wisdom, the hearts of her children may the better be prepared to receive him by love in his first coming by his gracious Incarnation, when he comes in humility and infirmity. Nor is there a better way to secure ourselves against his dreadful majesty in that, then by imitating his abismall humility in this. Affection. Let us then, my soul, upon the first summons of that dreadful day, rouse up ourselves from the sleep of negligence and sin, and without further dallying and delay, fall seriously upon the study of our Master Christ his first lesson, humility; knowing with S. Paul, that now it is the hour that we ought to rise, being called upon by our holy mother's care. Now I say, even now; at this very hour, because the youngest, the strongest, the wisest of us all, knows not whether the next hour will be allowed him yea or Noah. THE SECONDE POINT CONSIDER the dreadfullnesse of that second coming, by the astonishing forerunners of it, as they are put down by the pen of the holy Ghost. There shall b● signs in the sun, and in the moon, and the stars, and upon the earth distress of nations through the confusion of the sound of the sea and waves. Behold the wrathful judge doth not yet appear, and yet the sun is obscured: the moon refuseth to afford its light: the stars fall from the heavens; the earth quakes: the sea rores; all is in confusion on all sides: to wit, what was fore told by wisdosme, gins to be fulfilled: The round world shall fight with him against the senseless: and he will arm his creatures to the revenge of his enemies. Affection. I have sinned against thee, o my dread lord, I have done impiously in the sight of thee, my dear father: I have commit iniquity, before the face of all thy creatures: No wonder than they all rise up against me, disloyal wretch that I am. Alas there is nothing in me but confusion and rottenness: nothing that is able to abide the strict trial of thy stern justice, unless thy mild mercy come out before to prevent it. Mercy dear lord, mercy, Permit not the poor soul which thou hast daigned to love, and which has no other hope but in thee, perish in thy anger, mercy, mercy, mercy. THE THIRD POINTE. CONSIDER further the dreadfulness of the same coming, by the wondrous effects it seems to work in men and Angels. In the Angels; for the heavenly powers, (goes on our text) that is, the Angels themselves (though otherwise secure in themselves, and absolutely possessed of beatitude) are moved with a certain admiration and reverential fear, by the apprehension of the approach of the wrathful judge; the exactness of his justice, and the multitudes of those that are to be judged. And in men, since they shall even whither away, with a dreadful expectation of what will become of them and the whole world. Affection. O poor sinful man! o thou who finds thy conscience over burdened with so many disloyalties against thy dear lord: tortured with such multitudes of crimes against thy dreadful, all-sceing, everliving judge. Alas! What will then become of thee, when the very Angels shall quake with fear; the Angels who are neither guilty of sin or even can sinne: the Angels who always performed the will of their lord: the Angels who are in the sure possession of his glory. What will become of us, my soul, who are guilty of so many imperfections, palpable negligences, and heinous crimes (makaing a short reflection upon the course of our whole lise) Resolution. I will therefore judge myself, while there is yet time etc. THE SECONDE MEDITATION FOR THE SAME SUNDAY. And then shall the son of man appear in the clouds of heaven in much power and Majesty. THE FIRST POINTE. CONSIDER, that if the signs and prodigies which fore run the coming of the all-powrefull, all-sceing, and most just, and wroth full judge be so dread full, with what astonishment, horror, and utter confusion must his presence needs strike sinful man, his mortal enemy, who crucified him again and again with his vices and concupiscences, and trod the son of God under foot? His presence I say, accompaigned with such daunting circumstances: Clouds and fogs shall environ him, saith the Prophet: and fire shall stream out before him, and fire his enemies round about, while the mountains melt like wax before his angry face. Affection. Alas! who will have assurance enough to be able to stand to see this dreadful coming? who would not sue to the mountains to fall upon them and hid them from so daunting an aspect? Or even pray with job to find protection in hell till his fury be passed: because the fury and anger of that man shall spare none in that day. Ah my soul! He sees all that hath passed from the beginning of the world. He is most just and will spare none: he is all powerful, and none can resist his decrees. It is horrid to fall into the hands of a luing God. Yet all this we must all stand to see. How necessary is it then to provide in time? Let my resolution be made accordingly. THE SECONDE POINTE. CONSIDER. That if the approach of the judge prove so dreadful, what will his final doom be? If we have not courage enough to stand to behold his dreadful face; how shall we be able to stand to hear his revengeful sentence which is without repeal? And yet truth tells us (as saith S. Paul, without excepting any one) that we must all stand before his Tribunal. And hear that dismale curse pronounced against the wicked; Begun you accursed of my father into eternal fire, etc. Affection. Heaven and earth shall pass, my soul, but the word of God remains inviolable and unchangeable for ever. We shall all hear this dismale sentence pronounced against the sinner. Begun cursed of my father: but whither? into everlastaing fire. O horror of an eternally damning Doom! Ah who shall be the object of this endless wrath? Who shall be the accursed subjects upon whom this revengeful sentence shall be executed? This lies hid in the abyss of God's just judgements. But who ought to be so secure as that he should not freely bestow all his substance to buy out his pardon? Who would not abandon all pleasures to avoid this eternity of fire? who would not embrace all pains and pressures, to purchase security against that day of anger? Yet why art thou sad, my soul, and why dost thou trouble me? Our God is the God of mercy, and his mercy outspeaks all his works. we are yet in the time of mercy. He wiskes not the death of a sinner, but that be should be converted and live. Resolution. THE THIRD POINTE. But when these things begin to come to pass look up, and lift up your heads because your redemption is at hand. CONSIDER, that as the horror of the sentence pronounced against the wicked is most dismale; so is that which the just shall hear most comfortable and blissful: Come you blessed of my father, receive the Kingdom prepared for you etc. Then shall appear in the face of the whole world, the difference there is betwixt the just and unjust; the saint and the sinner. Then shall the just man with excess of joy, lift up his long dejected head, and see his redemption accomplished. Affection. O, my soul, what heart is yet capable to conceive, with what transports of bliss we shall be replenished upon the hearing of this heavenly invitation: come, saith our Saviour, you blessed. But of whom? of my heavenly father. O ravishing benediction! come receive. But what? nothing that is light and momentany, but exceedingly above measure an eternal weight of glory. Come and receive, a kingdom, an heavenly kingdom prepared for you, purchased by the merits of my passion. Come, enter into the joy of your lord. Ah my soul, should we upon the purchase of this bestow all our time, all our care, all our substance, we should then repute it as nothing, in comparison of the ineffable happiness which we shall then be possessed of for ever and ever. THE FIRST MEDITATION FOR THE II. SUNDAY. IN ADVENT. And when john (Baptist) in prison, had heard the works of Christ etc. Matt. 11. THE FIRST POINT. CONSIDER, that though there was none amongst the sons of women, either greater, or better, or dearer to the son of God: none more innocent, more austere, or none employed in a more divine and necessary function, to wit to forerun Christ, and to preach his coming to the people; none having less commerce with the, world; yet we find him in persecution, in prison in chains; to to all men this divine truth: that all they which desire to live piously in Christ jesus, shall suffer persecution. Affection. Let us then, o my soul, be so fare from looking strangely upon, or falling out, with the persecutions, temptations, contradictions, and crosses, (be they of what kind soever) which Gods sweet and ever just providence, permitts, even strangely sometimes to fall upon us: that contrariwise, they may even prove matter of joy to us. We are not better then S. john, more saintly, more innocent, but contrarily miserable sinners; and yet behold him in persecution, in prison, in chains. We aim at a pious life; and Truth assures us this is the way, because thou wast agreeable to God; even there for it was necessary that temptation should try thee. Our design is to reign with Christ, and to reign with him, we must suffer with him. Resolution. Say then, be thou ever blest, o lord. If we have received good things from thy bountiful hand, why should we not suffer evil things? Sit nomen Domini benedictum. THE 2. POINTE. CONSIDER, that though they can keep his body captive in chains, yet his better part is at liberty, his mind is still free and employed about what he was sent for. He cannot now in person preach to the people; and with that he has patience, but he can send his Disciples to hear Christ preach, and in that he fails not. There is no restraint; no want of commodity of time or place, that can hinder a right heart to go out to seek Christ, to hear him speak to it, and it to him; to stay with him rejoice in him, and happily in fine perform its duty. Affect. My soul, never be perplexed and troubled, that thou canst not actually perform what thou truly desirest. It is our heart, not our body, which God desires. Our works without our wills, may want rewards: but our true desires never. Canst thou perform what thy obligation oblidges thee to? Be ware to fail in it. Art thou hindered; by the malice of men, by sickness, by obedience, by charity? Never murmur at it. None is less perfect, for omitting what he cannot mend: for what Gods providence hinders: for what obedience inioynes: for what charity commands. Let thy heart stand right, and all will go right in all places, times, and occasions. THE II. MEDITATION For the same day. Art thou he who is to come, or must we expect an other? THE FIRST POINTE. CONSIDER that S. john's Disciples were sent to Christ to know from himself, by word of mouth, whether he were the true Messiah or not: but he in lieu of words makes his works answer the question. Go saith he, and relate to john what you have heard and seen: The blind see; the lame walk; the lepers are made clean, the deaf hear, the dead rise again, to the poor the Gospel is preached etc. This silent answer is more full, more forcible, more satisfactory, than words could ever make it: according to that: if you believe not me, believe my works. Affect. My soul, let us strive always to make our works speak who we are, and what doctrine we follow. Let us do the works of Christ, and they will declare we are Christians, without the help of words, which alone get little credit. Let your light so shine before men, that they may see your good works, and glorify your heavenly father saith our divine master. Let our endeavours be employed to help the blind, the lame, the dumb, and our hearts and purses be open to our poor brothers, and such works will preach louder, to their ears, and prove more effectual to convert their hearts, than all the eloquence of words imaginable. THE II. POINTE. CONSIDER that though Christ, now a days, doth not ordinarily work the forsaid miracles amongst us corporally and visibly, yet doth he daily and hourly work greater ones spiritually, and invisibly, in our souls: for have we not been blind and followed the blind, as well in doctrine as manners, and he enlightened us? have not our perverse wills been lame to good, and he excited us thereto? have we not been leprous, and defiled with the infection of sin, and he washed us in the blood of the lamb? have we not been deaf to his divine inspirations, and he by his multiplied graces broke through our deafness? have we not been dead by mortal crimes, & he by his holy Sacraments raised us to life again. So that while we receive not the same, we fail not of fare greater benefits. Affection It's true, my soul, its most true; that while we seem to want exterior miracles, we daily meet with greater and more profitable ones in our own soul. For alas! is it not true, that the continual miracles of God's mercies to our dead souls ought far more to be valued, than the greatest infirmities of our corruptible bodies, which when they are at the fairest, are but dust and ashes, and about to prove wormes-meate? Let us then, putting just rates upon things, most admire, magnify, and love those, which come most home to our advantage, and make us appear lively, beautiful, and lovely in the sight of God. THE FIRST MEDITATION. FOR THE THIRD SUNDAY IN ADVENT. The jews sent Priest, and Levites, from jerusalem (into the Desert) to interrogate john. Luc. 1. THE FIRST POINTE. CONSIDER that true virtue is of that nature, that the more it hides itself, the more it comes to be known and admired. S. john led a life that little aimed at any humane estimation. His conversation was rather with wild beasts and birds than men. His habitation from his youth was a unpeopled Desert. His habit rough camels hair, his diet locusts. Yet lo, while he hardly appears a man of this world, the Priests and Levites, are almost ready to ascribe the dignity of a God to him. Affection. Do we then, my soul, desire to be truly great? Let us take our rise from our own littleness & nothing. Let us love to be unknown, and to be reputed as nothing. Let's strive to hid ourselves from the eyes of the world, and the eyes of God and his Angels will be upon us. Our lord is high, yet beholds low things. Let honour seek us, not we honour: for if we seek it, it flies us. if we fly it, it follows us. Or if we will needs seek it, let us seek it in God who honours his friends exceedingly. If we will needs seek it, let us seek it where is true, and is given to none unworthy of it. So seek it, my soul, and greedily seek it, and fear not to offend. THE SECONDE POINTE. CONSIDER S. john's profound humility. He was sanctified in his mother's womb. Lived in the wilderness like an Angel of heaven. Had testimony even from the mouth of truth itself, that he was sent out before him as an Angel to prepare his way. Was conceived by the priests and Levites to be the Elias, nor a Prophet (in their sense) nor Messiah: never the less he humbly confesses that he is not Christ, that he is no more in very deed, but the voice of one crying in the Desert; that in fine he is not worthy to lose the latchet of his shoe. Affection. O admirable humilie, worthy to be looked upon, and imitated by all that love Christ. O admirable humility! which whilst it makes S. john appear as little, or, as it were, less than nothing in his own eyes, he appears more than a prophet, nay a very Angel in the eyes of God, Angels, and men! O admirable humility, which canst find out thine own nothing in the midst of sanctity. While multitudes of crimes (which make us indeed less than nothing) cannot prevail with our proud hearts to humble themselves. O my soul, how desperately are we lost, since misery itself cannot make us acknowledge that we are miserable? THE SECONDE MEDITATION. FOR THE SAME THIRD SUNDAY OF ADVENT. Who art thou? Gospel. THE FIRST POINTE. CONSIDFR, that S. john's humility was not so much grounded upon the examine of himself, and the dignity he found in himself, who was sanctified in his mother's womb, as by comparison to the Word (the son of God) whereof he was the voice, whose shoetye he acknowledged by the light of faith, he was not worthy to lose. For in that sight he truly believed he was nothing in the order of nature, but by his gift, who is, because he is: nothing in the order of grace, and sanctity, but only by participation with him who is sanctity itself. And therefore in that comparison he truly and justly humbled himself, and acknowledged himself to be less in substance, worth and sanctity, than a drop compared to the whole ocean. Affection. Let us thus look upon on selves, my soul, and we shall not fail to fall to nothing; that is, to be truly humble. Let us learn to know our selves, with relation to the knowing God and ourselves jointly with Saint Augustine, and pride can find no ground to work upon. He is the sole fountain of all being, grace, and glory. We have nothing of all this, but by his free gift: and without it universal vanity, universa vanitas omnis homo vivens. What have we which we have not received? And why then do we glory in it, as though we had not received it. Resolution. Put down therefore this truth for certain from S. Cyprian and S. Augustine. We must glory in nothing, because nothing is ours. THE SECONDE POINTE. Let every valley be filled, and every mountain and hill be made low: because all flesh shall see the salvation of God. CONSIDER how S. john goes still on, teaching us a fit disposition to receive the Messiah, or Saviour sent from God by preparing his way, which is done by levelling valleys, and throwing down mountains and hills: our levelling of valleys consists, in erecting our hearts from pusillanimity and despair by the confidence of seeing the salvation of God, or God our Saviour, now near at hand, whom all flesh shall see. And mountains and hills we shall throw down; by diffidence in our own strength which is mere weakness; by depressing of our high flown thoughts; and falling down into the knowledge of our nothing, with our humbled lord. Affection. O my poor perplexed soul, why art thou sad, and why dost thou afflict me? It is not upon our own works that we builed our hopes: but upon the infinite mercy of that Saviour who comes by death to give life to all men. And who trusts in him shall not be confounded for ever. Hark how comfortably he cries to us: lose the shakles of thy neck captive daughter of sion. Why art thou worn away with sorrow? for nothing were you sold, and without silver you shall be redeemed. But are our proud hearts, haply, raised into mountains of presumption, upon the view of our own virtue? Down with them, upon the sight of a God humbled, fall down grovelling upon him, and protest to him, since omnipotency is become impotent, as it were, and lies at our Feet, misery, rottenness, worm's meat shall not dare to aspire. Resolution. Humbly beg of him that all weak and lowly souls may be filled with the multitudes of the blissing he brings down for man: and that all swollen hearts may share in the same, and learn of him who is mild and humble of heart. That both of them may meet with the joys of these blessed times, and find rest to their souls. ✚ IHS THE FIRST MEDITATION FOR THE FOURTH SUNDAY IN ADVENT. Prepare the ways of our Lord. THE WORDS OF THE GOSPEL. THE FIRST POINTE. CONSIDER, how this voice of one crying in the Desert, this holy Euangellicall preacher, S. john, teacheth us how worthily to prepare ourselves against the coming of his, and our divine Master, saying: prepare the way of our Lord. And how doth he teach us? First by his example, by an absolute retreat from the world, to live in a wilderness: by austerity, in meat, drink, and clothes. secondly by his preaching the penance which he had first practised; admirable humility; and contempt of honour; publicly professing himself to be nothing. Affection. None, my soul, is duly prepared to receive our divine Saviour, who doth not first renounce the world, at least in affection, if not in effect; and exercise acts of a penitential life. Unless we do penance we shall all perish together. None is fit y prepared to receive the humble son of the humble mother, but he that fears not to make public profession of humility and contempt of honours, with S. john, saying: I am not Christ, I am not Elias: I am not the Prophet whom you seek nay contrarily, my soul, we for our parts, are poor miserable sinners. We are not worthy that thou, o Saviour of the world, shouldst enter undter our roofs. THE SECONDE POINTE. The voice of God was made upon john the son of Zacharie in the Desert. CONSIDER, that it was in the Desert, that the word of God descended upon this great Prophet, that is, there it was that he was replenished with divine inspirations, sacred conferences, and heavenly doctrines: And there it is too, that we ought to hear our lord as he doth promise by O see. I will lead her (the sinful soul) into the wilderness, and I will speak to her heart. Affection. If we desire in good earnest, my soul, to be instructed from heaven, and to have divinely sweet conferences, with our heavenly spouse, our hearts must turn deserts, that is, things forsaken by the world, and freely forsaking it, that in solitude and silence we may truly say, speak o lord; for thy servant hears: say to my soul, I am thy salvation, but say it so that I may hear it. That good God ceases not amidst the multituds of our follics and vanities to speak to us, but it reaches but to our ears only, the noise of the world hinders our heart, to hear those heavenly invitations, come my love, my dove, my spouse; and thence it is we answer not as we ought, my beloved is mine, and I am his. THE SECONDE MEDITATION FOR THE SAME SUNDAY. OF ADVENT. Make his paths strait. Luc. 3. THE FIRST POINTE. CONSIDER, that the great king of heaven is deigning to come to us; and it is butt fitting that we prepare his way by making his ways right and strait, that nothing may hinder his gracious access to our hearts; nothing doth more hinder his coming to us, than our duplicity and crookedness of hart, our indirectness of intention, for a double tongued mouth he doth detest: but love's to meet with the simplicity of a dove. I know, saith David, my God, that thou provest the hearts, and lovest simplicity. Who walks simply, walks confidently, and our lord protects him, and directs his ways. Affection. It is the great king of heaven, my soul, who by an excess of goodness is ready to come into the earth, to comfort us, to instruct us, to redeem us. Not now in Majesty to fright us; but in humility, in simplicity, in abjection, in the form of a servant, to teach us, in his own person, to be simple and right, and fearing God. Let every mountain, and hill then, be humbled; all lightness of heart be subdued; all harshness be banished; all duplicity be corrected. The humble, mild, and simple lamb, will only lodge, in an humble, mild, and simple breast. THE SECONDE POINTE. Who art thou? the Gospel. CONSIDFR, that however this question was put by the pharisees to S. john, captiously, it may be, or out of some curiosity: yet may it be profitably proposed to each one of us, for our spiritual advantage. Who art thou? A Christian, or one honoured with the name of Christ. Further, who art thou? An English Christian Catholic; that is, one, who is not only honoured with the name of Christ, but also blessed for being called to suffer for that name. But who art thou finally? Not only a Christian; an English Catholic Christian, but even one, by a singular dignation, called to be the spouse of Christ. Affection. Good god, my soul, what titles of honour and dearness has not heaven bestowed upon us, which have not been granted to thousands of others. But alas may not these honours rather cause fear then joy? for as gifts are increased, do not also our accounts rise higher? By the title of Christian, we are bound to be imitators of Christ, and to express his life in ours. By English Catholics, we are pointed out as the peculiar champions of Christ's truth. And by spouses, we ought to be entirely and without reserve his. Alas! have our lives been answerable thereto? Have we not failed in such, and such things etc. with firm resolution of amendment. THE FIRST MEDITATION FOR THE FIRST SUNDAY▪ AFTER THE EPIPHANIE. jesus remained in jerusalem, and his parents knew it not. Luc. 2. THE FIRST POINTE. CONSIDER, that as it happened here to Marry, and joseph, so it chanceth often, (not only to sinners by mortal sin) but even to most virtuous and devoute souls, that jesus some time seems to be lost, while he absents himself without their knowledge, that is, while he withdraws for a time the delicious consolations of his presence, to try whether their love be chaste; that is, free from self interest, in that they love not for any temporal commodity, or any spiritual solace, but for his own infinite goodness alone. Nor can they oftentimes without much patience, labour, and sorrow, find him again. Affection. Here in it is, my soul, that true virtue is tried: when jesus is willingly wanted for the love of jesus: that is, when we endeavour more faithfully to accomplish his blessed will, in the midst of our greatest dryness in devotion; then to enjoy his consolations. It is the Giver, not the gift, we must prize, if we will be true lovers. It was never said by our Saviour, that he is my best servant, who enjoys most spiritual consolation: but he that doth my will, is my brother, my sister, and mother. Let therefore this resolution be our buckler in the absence of jesus: I will always look upon the light of faith. I will humbly beg God's grace. I will place an unwearied hope in him. I will never consent to be separated from his charity. Finally, I will rather leave myself to his abismal providence and mercy, then to mine own industry. THE SECONDE POINTE. They (Marry and joseph) sought him amongst their kinsfolks and acquaintance, and found him not. CONSIDER that B. Marry the Virgin mother of jesus, and joseph his putative father, those two incomparable persons, sought jesus and found him not: because they sought him where he was not to be found: to wit, among their kindred and acquaintance. But they persisted in seeking, and at length found him in the temple, disputing amidst the Doctors, whither his heavenly Fathers concerns did call him, as he himself told them, saying: Know you not, that I must be about those things which are my Father's. Affection. It is not amongst our Parents and kinsfolks, my soul, that jesus is to be found: nay contrarily they are to be left to find him. Hear daughter, and see, and incline thine ear: and forget thy people, and thy Father's house; and the King will covet thy beauty. It is not among our acquaintance neither; for there, if we reflect well on it, he is rather lost then found. But it is in the Temple we shall infallibly find him: among the Doctors and preachers of his holy law: in the Temple we shall find him really present in the B. Sacrament, ready to hear us, and to bestow heavenly blessings upon us THE SECONDE MEDITATION. FOR THE SAME DAY I must be about those things which are my Fathers. THE FIRST POINTE. CONSIDER, that our first duty ought to be paid to God, by attending to the work wherein we are employed by him, (which we are here taught by our B. Saviour's example) without any regard to parents' desires, when they deturne us from the service to which he calls us. But that being first complied with, we are in the seconde place, to return to the duty which we own to our parents: following our Saviour's example again, who leaving jerusalem, went down with them, and came to Nazareth. Affection. If we pretend, my soul, to be the Disciples and followers of Christ, we must learn of him what is required to it. And this he teacheth us, as well by his practice here, as by his precept else where. Unless one hate his father, and mother, his wife and children, brothers and sisters, yea and his own life besides, he cannot be my Disciple. When therefore respect to parents enters into opposition with Gods will and service, we ought to hate our Father and mother. That is, to kill that carnal affection which proves an enemy to God. Let us pay that first duty, my soul, to that almighty father of us all: and then we cannot fail to pay all honour, respect and love to our dear parents, to obey them, and to be subject to them, in all tenderness, and filial duty. THE SECONDE POINTE. And he was subject to them: to wit, Marie and joseph. CONSIDER, that jesus, as God, who was begotten eternally by his heavenly father, could neither be subject to God nor man: because, to speak with S. Paul, he esteemed it no stealth to be equal to God the Father, with whom he was consubstantial, and coeternal, nor could he as God-man, by any law of nature, be subject to any man neither: because as such too, he was infinitely more worthy, more wise, and better, than all men. How was he then subject to Marie and joseph? Marry, to give us an example of the greatest humility and obedience imaginable, freely and of his own accord, he submitted himself to them both even to the exercising of manual labours, or what else they pleased to command. Affection. O humility how great a thing thou art, since we must have an humbled God to teach it us! Yet, as God, he could not: he takes then man upon him to perform that great work; so great a thing it is to become little! Whence holy S. Bernard, cries out: Who is he that becomes subject? and to whom? God to man nor to Marie alone, but to joseph too. On every side astonishment? on every side wonders? That God should obey a woman, is a humility without example. That a woman should command a God, is a dignity not to be paraelled. Blush proud dust God humbles himself, and thou exaltes thyself ●od humbles himself to men: and thou by earnestness to have dominion over men preferrest thyself even before thy Author. THE FIRST MEDITATION FOR THE SECONDE SUNDAY AFTER THE EPIPHANIE. A Marriage was made in Cana (a town) of Galilee. Io. 2. THE FIRST POINTE. CONSIDER, that no good Christian ought to look upon marriage otherwise then with estimation and respect: nor should any make nice to honour and countenance the young married couple with their presence. The state is honourable, and ordered by God's providence to fill the empty seats in heaven with saints. Nay saith S. Paul, this is a great Sacrament In fine, our B. Saviour, his Virgin mother, and some of his Disciples, were invited to a marriage in Cana, a town of Galilee, and they freely daigned to honour it with their presence and with the first miracle that ever jesus wrought. Affection. Be we, ourselves of what state of life so ever, my soul, let us not doubt to honour what our Saviour honours. Virgins, we know, have made choice of the better part, following S. Paul's counsel, which he had from our Lord; yet better, saith S. Augustine, is an humble wife, than a proud Virgin. If Virgins be more honourable, married women are more necessary. And if those be the greatest ornaments of God's Church: The fruitfulness of these, peoples the Church with those ornaments. Let God be honoured in both who wisely distributes his gifts as he pleaseth; to one so, and to another so: as God hath called every one, so let him walk saith the great Apostle. THE SECONDE POINTE. CONSIDER, that though these carnal marriages are both honourable and laudabile, yet are there other marriages in the Church of God which fare out pass them. Those were graced with the mother of God: these with God himself To those jesus was invited: to these jesus invites all that will, in those jesus pleased to be present: in these he himself is the spouse. In those, water was turned into wine: in these, is only pure wine which begets Virgins. Hear S. Augustine: though such as vow Virginity to God, hold a more ample degree of honour and dignity in the Church of God, yet are not they without marriage: for they belong to the marriage with the whole Church, wherein Christ is the spouse. Affection. O admirable dignity of the Virgin, where the humble handmaid is raised to the honour of a Bride to Christ himself the Bridegroom whom when she love's she is chaste: whom when she touches, she is pure: whom when she takes in marriage, she is a Virgin! O supercelestial marriage! from whence fidelity and fertility is expected, as well as in other marriages: for such as break this first faith, have damnation, saith the Apostle: and the happy state of Virgins, assures S. Augustine, is more fruitful and fertile: not to have big bellies, but great minds: not to have breasts full of milk, but hearts full of candour: and in lieu of bringing forth earth out of their bowels, they bring forth heaven by their prayers. Hence issues a noble progeny purity, justice, patience, mildness charity, followed by all her venerable train of virtues. This is the Virginns work to be solicitous of what belongs to God, and to have her whole conversation in Heaven. THE SECONDE MEDITATION FOR THE SAME SUNDAY. CONSIDER, yet a third sort of marriage, wherein the whole Catholic Church, that is, all faithful souls, are espoused to Christ in faith, hope, and charity, but especially by charity, which as Queen, draws a long with her all the powers, and affections of the soul, to conform and subject them to the pleasure of her divine spouse, making but one will and nill, of two wills; to wit, that of God, and man. And this conformity, saith the devoute S. Bernard, maries the soul to God. Whence results, an ineffable content and pleasure, and such a heat of divine love; that the soul and all her affections are absorbed therein. Affection. Let the world than my soul boast as much as it will, of the pleasures and contentements which it enjoys, they are not like to the law of the Lord thy God, that sweet law of love, in comparison of which the most prosperous earthly pleasure is but vile and base. The chief Good is our Good, of which Tertulian saith excellently, some goods as well as some evils, bring an intolerable weight with them, and most dear and deliciously oppress the soul. Hence it was that, that holy Apostle of the Indies cried out; Satis est Domine, satis est. It is enough o Lord, it is enough. THE SECONDE POINT CONSIDER yet a fourth sort of Marriage; which is made every day to all kinds of faithful souls which approach to the B. Sacrament. Wherein we are made one with that divinely dear spouse of ours not only by charity, but even in reality, and in very deed; we are mingled with that sacred flesh of his in that celestial banquet which he bestows upon us, to show us the excess of his love Whence S. Christome saith: therefore it was that he joined himself with us and mixed his body into us, to the'nd we might be come one with him, as the body is joined to the head: for, even as one who pours melted wax, saith cyril, into other wax, must necessarily wholly mix the one with the other: so he that receives the body and blood of our Lord, is so joined with him, that Christ is found in him, and he in Christ. Affection. O excess of goodness! o ineffable delights of that most chaste and sacred marriage betwixt the king of heaven and poor man! Here, in this marriage banquet, is served in the food of Angels: nay the king of the Angels himself, becomes the whole feast! Nor is there need there of any other wine, than the precious blood of the Lamb who died for our love, say then, my soul, and let all that love and fear our Lord jesus say with us, quoniam bonus: quoniam in saeculum misericordia eius, that he is infinitely good, and his mercies are without end. THE FIRST MEDITATION FOR THE THIRD SUNDAY. AFTER THE EPIPHANIE. If thou wilt (said the Leper to our saviour) thou canst make me clean. Matt. 8. THE FIRST POINTE. CONSIDER that the poor Leper had found by a long and painful experience, that there was no hope of cure by the power of man; all his own, and others endeavours, proving uneffectuall: and therefore he wisely resolved, in an humble confidence to have recourse to him, whom he knew by faith, to be able to do all that he would in heaven, and in earth. By adoration he acknowledges him to be God: and by his words, he publishes him to be all powerful. He came and adored him saying: Lord, If thou wilt thou canst: and the present effects prove that his faith is powerful and grateful to Christ, who graciously replies I will. Be thou made clean: and forth with his leprosy was made clean. Affection. Our great and good Lord, my soul, neither wants power, nor good will, to cure all our infirmites', if we ask as we ought. If he some time delay us; it is but the better to try us and more evidently to acquaint us with our own want of ability; till he put his powerful hand to the work; for than our leprosy is forth with cured. If he delay us, and sometime permit us for a long space to languish, and even to be overspredd with our leprosy, it is but the more perfectly to humble us, and throughly to cure the more dangerous disease of pride. Finally, if he delay the cure till we wax more desperately sick, it oblidges us, being at length cured, the more highly to magnify his mercy, and publish his power, to all men. THE SECONDE POINTE. CONSIDER, that there is no stain so deeply settled, which Gods power is not able to fetch out: no leprosy of body or soul, so inveterate and incurable which God, with a word, doth not cure. Our application or address is only to be looked to. We must approach to the Lord of life and death, as to one such, with a lively faith: with an absolute confidence, that with a word, he can work what he will; his power being only limited by his will; as the faithful leper plainly expresses: Lord if thou wilt thou canst make me clean. Affection. Be then, my soul, thy leprosy; and other spiritual diseases never so peremptory. Be it that they have grown on with thee since thy youth. Seem they rather to be another nature, than nature's defects: yet have but a frequent, confident, humble recourse to this soweraigne Physician, with a true acknowledgement of thine own miserable, and otherwise desperate estate, crying out with afirme faith, O Lord, if thou wilt, thou canst cure all mine infirmities; and infallibly, in his good time we shall hear. I will, be thou made clean. THE SECONDE MEDITATION FOR THE SAME SUNDAY Of the Centurion, or Capitaine of an hundred Soldiers, who sued to our Saviour for the cure of his servant. THE FIRST POINTE. CONSIDER, that we may most justly admire him, whom our Saviour the wisdom of God, seemed to admire (how ever he could not indeed be subject to admiration, to whom nothing was unknown) His great faith, being but yet a gentile; then which our Saviour testifies, he found none greater in Israel His tender care of his sick servant, whom he terms his child. His great humility, judging himself unworthy to have our Lord come to him. His true sense of his power or omnipotency, who, he knew could cure at any distance, by his word alone, saying: say but only the word, and my boy shall be healed. Affection. justly I say, my soul, may we admire, those many, and great virtues, in that poor gentile but much more that merciful Lord who first freely gave what he pleased afterward to admire: for faith is not ours by nature, but is a heavenly light sent from above whereby he and we are taught, to love and serve the meanest, as our children or brethren: humbly to defer to our Superiors: to have high thoughts of God's omnipotent power: and with an absolute confidence, to fly to his aid in all our own, and our neighbour's necessities. We will therefore, not so much admire, as strive to imitate the good Centurion, in our approaches to our almighty Lord. THE SECONDE POINTE. I have not found so great faith in Israel. CONSIDER that our Saviour makes well appear, that God is not the God of the jews only, but of the Gentiles too: For how ever the jews bragged, that God was only known in juda, and that his name was great in Israel: yet Truth reproaches to them, that he had not met with so great faith in Israel, as he found in that poor gentile, and with a dreadful minace, leaves them in a doubtful expectation what might become of them, who esteemed themselves alone Gods chosen people, with exclusion of all others; saying: many shall come from east and west, and shall sit down with Abraham Isaac and Tacob in the Kingdom of heaven, but the children shall be cast out into exterior darkness, where shall be weeping and gnashing of teeth. Affection. Who thinks himself to stand, my soul, let him beware that he fall not. There is no assurance in man's failing force. Be our vocation never so holy, and angel-like, there is no security; the brightest Angels fell. Seem we to sail never so prosperously, yet we have just cause to dread a storm: and oftentimes we meet with shipwreck even in the harbour, Blessed therefore; saith a holy Father, is the man who is always fearful, and diffident of himself. Accursed is he who places his confidence in man. If none know then, who is worthy of love or hate, let us labour the more that by good works we may make sure our vocation and election: as saith that blessed Pope S. Peter, being taught that wholesome lesson by his own fall. THE FIRST MEDITATION FOR THE FOURTH SUNDAY AFTER THE EPIPHANIE. When he (jesus) entered into the boat: his Disciples followed him: and lo a great tempest arose, etc. Matt. 8. THE FIRST POINTE. CONSIDER that there could never appear more security, then when good Disciples followed their good Master jesus; nor hope of a more happy navigation, then when they were embarked in the same boat with Christ. And yet lo a great tempest arose in the sea, so that the boat was covered with waves, which threatened present shipwreck. Affection. Ah my soul, let us never esteem ourselves secure, while we sail on this dangerous sea of the world: at no time, in no place, in no company. The whole life of man is a temptation upon earth. How ever we have the happiness to be Christians; that is, to be Disciples; and followers of Christ. Though we have otherwise the singular grace to be Catholic Christians, and to sail in Peter's ship, where Christ is the soweraigne Pilot, yet storms often arise, and we are ready to perish: and perish we shall infallibly, unless we fix our whole confidence, as a sure anchor, in his power, who is able to make the winds and sea obedient to his orders. THE SECONDE POINTE. The boat was covered with waves, but he (jesus) slept. CONSIDER that as our Saviour deals here with his dear Disciples, so doth he ordinarily with his dearest friends. The Disciples are ready to sink, while he, as though he were not concerned in their danger, quietly sleeps. The faithful soul finds herself surrounded with all sorts of temptations, which so violently make head against her that she seems every moment ready to perish. And yet jesus sleeps: that is, leaves her to herself, ready to be swallowed up, in those raging storms of her poor afflicted conscience. So that whether she sinks or swims she scarce knows: because jesus seems asleep to her. Affection. And yet my soul all is safe. jesus is in the boat with us. While we remain in his blessed company, and adhere to his aid, we may be tossed, but sink we shall not: for the God that keepeth Israël shall neither slumber nor sleep: but assures us, that if we place our confidence in him, he will be with us in tribulation, that he will deliver us, and glorify us. For the rest, it is good for us to be thus tried; that we may learn by long experience, and never forget, that our strength is weakness; that our danger is in our self-confidence, and our assurance in the great God of all consolation. Inte Domine sperabo, & non confundar in aeternum. THE SECONDE MEDITATION FOR THE SAME SUNDAY The Disciples came to Christ, and wakened him: saying: Lord save us we perish. THE FIRST POINTE. CONSIDER that as in the Disciples just fear of perishing, we ought to apprehend our own danger in times of temptation: so by their example, we may find security. They trust not to their own strength or skill, but run presently to Christ for aid: they cry out and awake him: they acknowledge in his ears the hazard they run; save o Lord, save us, say they, we perish. Affection. Let us not then, my soul, amidst our frequent temptations, and storms of soul, fall to distrust, disquiet and perplexity of mind: nor yet hope by disputes, and, as it were by force of arms, to vanquish them: But let us upon the very first rising of such tempests, imitating the Disciples, run to jesus, and cast ourselves into his secure bosom wherein alone is our safe sanctuary. Cry out so loud that you may awake him: that man-lover love's to be importuned, and is won thereby. Tell him, with all humility, and resignation to his blessed will, the danger you are in, your fear of falling in yourself, with firm hope of standing by his grace, saying: save, o Lord, save us, we perish. THE SECONDE POINTE. Why are you fearful, o ye of little faith? CONSIDER as well our Saviour's mild reprehension, as present delivery of his fearful Disciples. It is not a moderate fear that he reprehends in them, which is the beginning of wisdom, but their infidelity or lack of confidence in him, whose power they knew; howbeit though he reproaches them with their weakness in faith yet graciously he riseth up; commands the winds and the sea; and causes a great calm: brings safety to them, and makes his power be admired by all that behold that the winds and sea do obey his commands. Affection. Though he sometimes reprehends then, my soul, fail not to confide in him: our faith is indeed weak, and needs spurringe on. If he now and then delays his succour for a time, expect him with patience: coming he will come, and not delay for ever. He is the great Master, and best knows the times and moments: in his good time he will deliver us. If we seem to be in danger for a while, it is to redouble our joys, when we shall see his great power in commanding the winds and seas, and a sweet calm, and constant tranquillity of mind shall follow. THE FIRST MEDITATION FOR THE FIFTH SUNDAY. AFTER THE EPIPHANIE. The Kingdom of heaven is ressembled to a man that sowed good seed in his field. Matt. 13. THE FIRST POINTE. CONSIDER that the Kingdom of heaven, or rather the King of heaven, our Saviour jesus Christ, is compared to a good seeds man: for he it is indeed who sowed the seeds of heaven in the hearts of his faithful, as well by baptismal grace (which of sterille and unprofitable that we were, makes us the fruitful field of Christ) as by his holy word, and heavenly inspirations, by which that field is continually watered and brings out pure wheat fit for the heavenly granaries, if through want of vigilancy we permit it not to be oversowen by the enemy. Affection. By that excellent heavenly seed of baptismal grace, my soul, we were made the sons of God; the heirs of God: the brothers of Christ, the coheires of Christ. This is a grace of preference, and is not given to all. Let our acknowledgements be for ever as peculiar as is the favour, we were without our own labour, made the domestikes of that royal house, before we had yet the sense to know it. And have we not since had the knowledge of his blessed will and pleasure by his holy word, and frequent inspirations? jet not that holy seed, my soul, be destroyed in us by our sloth and negligence. THE SECONDE POINTE. CONSIDER that like as the field of man's heart had for ever remained barren, had not this good seed been sowed in it; so would this good seed produce no fruit without man's cooperation. It is by the grace of God we are that which we are, as well as S. Paul; yet was not God's grace void in him: but he laboured more abundantly: and so ought we: because he that made us without us, saith S. Augustine, will not save us without our own consent and concurrence. It is man that must work his own salvation, yet not he principally, but God's grace with him, which makes him freely and profitably work what ere he works. Affection. Alas, my soul, it was Gods free mercy which raised us from our loss Without his grace we had remained unprofitable for ever. It was Gods mere mercy that we were not consumed. It was in vain to have hoped to have risen before that light which is Christ jesus. And in vain too will that heavenly light have shined upon us, unless we put our hand to the work, and walk in the light while we have it: for however it is most true that God works in us both the will and performance: it is true too, that we are saved because we will, nor unless we will shall we ever be saved. Compelle then, o dear Lord, our rebellious wills, by thy victorious grace, to the due observance of thy law and good pleasure. THE SECONDE MEDITATION FOR THE SAME SUNDAY Didst thou not sow good seed in thy field? Whence then hath it cockle? THE FIRST POINTE. CONSIDER, that the seed which the good seedsman did sow in the field of man's soul, was charity, that heavenly root, whence all the virtues have as well their origine as perfection: whose fruits are joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty; continency, chastity, and all the rest of the virtues: of all which charity is the fruitful mother. But the enemy man, to wit the sinner, and the Devil, oversowed cockle, that is, cupidity, whose accursed fruits are uncleanness, brawls, dissensions, divisions, enmities, contentions, banketings, drunkness, and the like. Affection. O, my soul, what pity it is that such fair fruits should be stifled by such unhappy cockle! O how delicious a thing is the Kingdom, and heart where charity reigns. There is found a heaven before heaven, a heaven in earth. And what a Hell it is, contrarily, even in this world, to live among the horrid fruits of the Devil's oversowing, to wit, cupidity, the professed enemy of charity; which is still accompaigned with divisions, dissensions, brawls, and all the poisonous brood of vice. Let us therefore employ our utmost endeavours to root out those mortal weeds, which so much hinder the growth of charity. THE SECONDE POINTE. When men were a sleep, his (God) enemy came and oversowed cockle. CONSIDER, when it was that the cockle was oversowen, and the holy Gospel tells us, that it was when men were a sleep: that is, when we wax lukewarm, neither hot nor cold in the service of God, which is a disposition that God hates: when we grow negligent how things pass in our hearts: when we are not faithful in complying with our vocation, but carelessly forget the happy state wherein we are placed: when we become too confident of our own mistaken strength which is true weakness: whereupon is begotten in us a certain slumbering, oblivion, contempt, and aversion from heavenly things. Thus do we fall into a deadly sleep and the Devil, the while, who sleeps not, but incessantly roves about seeking whom he may devour, easily oversowes the soul, with his hateful cockle. Affection. Thus it is, my soul, that we sleep out our sleep, and at our wakening we find all in disorder, the field of our heart being oversowen with weeds, Had we been watchful, and stood upon our guard, this disaster had never befallen us. While we negligently sleep, and fail in point of our duty to God, his grace fails us: but the Devil's malice never fails and thence we fall. Ah, saith our B. Saviour, if the Master of the house knew at what time the thief would come, he would watch and not suffer himself to be robbd. And should we do less to prevent the death of our souls? What therefore I say to you, I say to all the world, watch, because the thief Sabalus, or the Devil, will otherwise surprise us while we least suspect it. THE FIRST MEDITATION FOR THE SIXTH SUNDAY AFTER THE EPIPHANIE. The Kingdom of heaven is like to a mustardseed. Matt. 13. THE FIRST POINTE. CONSIDER that here the wisdom of heaven compares the Kingdom of heaven (that is the Church, or the faithful who are to reign in that Kingdom) to a mustardseed: which is, saith he, the least, or the least kind, of all the seeds. What are we to learn hereby, but that to be truly of the number of the faithful, & to be fit to reign for ever in that celestial Kingdom we ought to be little, and even the least that may be, in our own esteem, and in our own desires of being esteemed by others: for knowing indeed our own weakness, misery, and nothing, with what justice would we have others, who know us not, to esteem us some thing, contrary to our own certain knowledge and truth? Affection. Mark, my soul, how our humble Saviour seems to labour to imprint deeply into our souls that great little virtue of humility: which S. Paul qualifies Christ's own proper virtue virtus Christi. This he doth by word and work, at all times and places, in his birth, life and death. He never taught any other greatness in earth then to be little. He amongst you, saith he, who desires to be the greatest, let him be the least. Unless you become like these little ones (pointing to the children) you can not enter into the Kingdom of Heaven. You must belike grains of mustard seed saith he here. O saith S. Augustine, so great a thing it is to become little, that had not the great God of heaven taught it us by his own example, we should never have learned it. THE SECONDE POINTE. But when it is grown it is greater than all herbs and becomes a tree. CONSIDER, that from the small beginnings of Christ, and his fruitful spouse the Catholic Church, which appeared so abject and contemptible in the eyes of the world, that it was deamed a scandal to the jews, a folly to the Gentiles, grew so great in the tract of time, that no wood brought out so fair a tree for its flowers, for it fruit, for its large branches, which extend themselves all the world over. So that as fare as the sun spreads its light, the light of the Gospel is spread, the faithful preach, and die, for God's truth, Affection. Dost thou desire to be great indeed, my soul, begin from being the least. So did thy Saviour Christ, and his Church, whereof thou haste the happiness to be a member. Was there a mother to be choysen for the son of God? The Highest looked down upon the littleness of Marie and was pleased in her. Is that son to be lodged in earth? A little cave is prepared for his Lowre. Is he to subdue the world to his heavenly father's service? He exinanites himself and becomes a little child. Must this heavenly child have Apostles to send to convert the world? He makes choice of a little troop of silly fishermen. And yet by these, and by this conquering littleness, the world is vanquished. Proud Philosophers fall into their nets. Royal Diadems fall at their feet. The ignominy of the Cross turns honourable, and is planted over all the face of the earth. O may these examples of prosperous littleness, confound our pride; and convert us. THE SECONDE MEDITATION FOR THE SAME SUNDAY. So that the fowls of the air, come, and dwell in it. CONSIDER, that as this tree, sprunge from this small grain or mustardseed affords a place as well of repose as repast to the small innocent birds of the air, not to the great ones, which being more earthly, feed on carrion, and live by rapine So doth the goodly large spread Tree of the Catholic Church give as well shelter as nourishment to those birds of Paradise, the faithful of Christ, who having their thoughts continually above, affect no more upon earth, but a mere livelyhoode, whereas those that are great in their own eyes, and heavy hearted, are drowned in earth and earthly cogitations, and can never be saciated, Affection. There is no place, my soul upon this tree of the Gospel, for those ravenous birds, and souls of earth, who can never be glutted with the base pleasures, and gross fare of the oynions, and garlic, and flesh pots in this Egypt of ours; who by how much more they abound, by so much more they starve, while those other birds of Paradise feed deliciously, and lodge securely under the sweet shade of the glorious tree of the Catholic Church; whose fruit is sweet to their throat. There those chaste turtles entertain themselves with their belowed mates, and sing one to one: dilectus meus mihi, & ego illi; my beloved is mine and I am his. THE SECONDE POINTE. The Kingdom of heaven is like to a mustardseed. CONSIDER that the Kingdom of heaven, (which by some Fathers is said to be the word of God in the holy scriptures) is compared to a mustard seed, and that most fitly. Look upon a grain of mustard slightly, and you shall neither find saver, nor taste in it, so is fares also with the word of God, which looked upon curserily without due reflection, makes small impression in man's heart. Marry let that small grain be bruised, and a strange fiery virtue is felt, which affects the brains and draws tears from the eyes. And doth not the word of God, being diligently pondered, bless the hart with a strange sweetness, above that of honey and the honey comb? And is it not according to the Prophet, vehemently burning, and delightfully inflaming, and drawing tears of heavenly delight from our eyes. Affection. Thus it happened to the two good Disciples in their way to Emaus, where jesus discoursed with them, of which they said to each other: did not our hearts ardently burn when he (Christ) spoke to us in the way; and opened the scriptures to us? Thus fared it with him, who having stripped himself of his clothes, said, pointing at the bible, it was this book that rob me. And thus it will far with us, my soul, if we do not only read, but seriousy ponder and ruminate the word of God: for it was in the meditation of it that the devoute David testified his heart was set on fire. MEDITATIONS FOR SEPTVAGESIME SUNDAY THE FIRST MEDITATION Of the great and wonderful benefit of man's vocation to the knowledge of God. THE FIRST POINTE. CONSIDER how the Almighty God, that great Master of the family; of the whole universe, began early in the morning to call workmen into his vineyard, that is, from all eternity, before time yet was; being moved thereunto by no other motive than his own immense goodness, and most just will. According to that of jeremy. In everlasting charity have I loved thee, and therefore have I drawn thee taking compassion. And S. john; not as though we have loved him, but because he hath loved us: and again: because he loved us first. Affection. We were nothing, my soul from all eternity; and in time so many thousands of years run over, and still we lay in our nothing: There was nothing then to move that excess of goodness, to take me into consideration, and call me to his service; because I was nothing at all. Nothing of my future merits, which he foresaw in his prescience, could move him neither: for these were his own free mercies, gifts and graces non ex operibus. Not to us then o Lord, not to us, but to thine own name give glory. It was thy charity moved thee to think upon us. Thy all powerful will drew us out of nothing: thy own graces made us grateful to thy heavenly eyes. For of him; and in him, and by him are all things. To him be glory for ever Amen. Must we conclude with S. Paul. THE SECONDE POINTE. He sent them into the vineyard. CONSIDER how that great God, who out of his infinite goodness and chartie, had thoughts of mercy for me from all eternity, did in time as his providence had appointed raise me out of the abyss of nothing, and gave me this noble being, capable to know, fear, love, and serve him in his vineyard, and to gain the day penny, that is, eternal felicity. Affection. O, my soul, what a favour of preference is it, to have had a light sent from heaven, to wit the light of faith, which was not granted to all men, thereby to have access to the great God who inhabits an inaccessible light, whom none knows but fears: nor knows and fears as being infinitely powerful but he also ought to love, because he is infinitely good, or goodnesse itself: & serve, as being his creature, whose service is true liberty; & whom to serve is truly to reign. Let us therefore, my soul, know that this is our whole business; here below to fear, love, and serve that good God, who without having any need of us, made us, to enjoy himself eternally. THE SECONDE MEDITATION FOR THE SAME SUNDAY Having made covenant with the workmen for a penny a day. etc. THE FIRST POINTE. CONSIDER, further, how graciously that Almighty maker of all things, dealt with man, in this proceeding who though he had absolute power over all his creatures by right of creation, and might therefore most justly have exacted all their labours, as they had all their abilities, and even all that they are, from his free gift, yet would not his goodness make use of his prerogative with man, by exacting all his labours, as due to him from his slaves, but pleased to covenant with him for a reward or hire, as with a free man. Affection. All is thine, all is thine indeed my dear Lord, my God, and my Creator, absolutely and without reserve as issuing freely out from the drayneles source of thy bounty. Let all be thine too by my free choice and surrender; all my words, all my thoughts, all my works and by how much more, all being thine own by justice, thou yet daignest to spur on my slowness by hope of rewards: by so much more fervently make me spring after thee; for pure lou'es sake; because thou art infinitely good and lovely and unspeakably worthy of the love of all men and Angels. THE SECONDE MEDITATION FOR THE SAME DAY THE FIRST POINTE. CONSIDER that English Catholics are not only called to the Knowledge of God, and to work in his vineyard, but further to a higher degree of honour, to be the special champions of his truth. To you, (saith S. Paul, in the way of congratulation to his dear Philipians (it is given for Christ not only to believe in him, but also to suffer for him. Thus do Monarches use to honour their commanders, when out of the confidence they have of their fidelity, worth, and valour, put them in the greatest places and occasions of danger. Affection. Let us not therefore, my soul here after look upon persecutions, tribulations and temptations, as afflictions but special favours from heaven, and esteem them, all joy with saint james, since S. Chrystome and Theophilacte assure us, that the gift of suffering for Christ is greater, than the gift of raising the dead and working of wonderful miracles: for by this last, say they, I become a debtor to God but by that other God becomes my debtor, O admirable thing! It's he who gives me the grace to suffer, and yet by this, he himself be comes my debtor. Let us therefore say, with that admirable servant of Christ S. Teresa aut pati aut mori, lets either suffer or die, that is the sure and royal road which our Capitaine Christ took to his own Kingdom. THE FIRST MEDITATION FOR SEXAGESIME SUNDAY The sour went out to sow his seed. Luc 8. And it fell by the way side. THE FIRST POINTE. CONSIDER that though the seed which was sown, was no less than the word of God (as our Saviour himself declares to his Disciples) saying: the seed is the word of God, in that his divine commentary, yet three parts of it, by the perversity of man, falls fruitless upon the ground to wit, one part of that good seed, fell by the way side, that is, upon hearts which lie open, exposed, as a thoroughfare, to all the rumours, follies, and vanities of the world; whence it's trodden, as it were under foot, and so never gets time to take any root at all. Affection. Is it not true, my soul, that it often happens, that when the word of God is either proposed to the ear of our body by the preacher, or to the ears of our heart by divine inspirations, we have no ears to hear? or else, that hearing, we hear not, that is we understand not; because our hearts are already prepossessed and wholly taken up by worldly dreams and imaginations; so that there is no place left for the word of God? O what pity it is, to let that seed of heaven, sent us to produce the fruits of eternal glory, be negligently lost! Let's therefore empty our hearts of such pernicious toys that we may truly say: speak, o Lord, because thy servant heareth. THE SECONDE POINT And other some fell upon the Rock. CONSIDER that an other part of that good seed fell upon the rock, which having the superficies or outside of some good earth, is capable to receive the seed, and to make it sprout out too, but yet so hastily, that it takes no firm root and thence as soon withers as appears. So it fares with those who hear and receive the word of God with joy, and are often thetby moved to compunction, and tears, yet their hearts being rocky it makes no great impression therein, and thence upon the first temptation or difficulty, they easily forget that they were moved at all. Affection. Do we haply, my soul, perceive our hearts so hardened that they are little apt to conceive this good seed? Despair not for all that. God's word is a hammer that is able to split rocks in pieces. His grace is powerful enough to make the soil fertile, be it never sostonie and barren. Pray hard then, that these hearts of rocks, may be turned into hearts of flesh, supple and apt to receive good seed saying with S. Augustine, give me, o Lord, that conquering grace, which is repulsed by no hard heart: because therefore it is given, that the hardness of the heart may be taken away. THE SECONDE MEDITATION FOR THE SAME SUNDAY And other fell among thorns, and the thorues grew and choked them. THE FIRST POINTE. CONSIDER finally that another part of the feed fell among the thorns which stisles the young and tender growth thereof, and that happens not as in that seed which falling upon the high way was trodden under foot, and could take no root; nor as that which fell upon the rock, which for want of earth could take no deep root: but having earth enough to take a deep root, and produce fruit, it was choked, as our Saviour himself interpreetes the parabole in the same Gospel, by worldly cares and solicitudes, and deceitful riches. Affection. Accursed cares which make us careless of that which most concerns us, and stifles the word and law of God in our hearts. Accursed riches which render our souls poor, and barren. The riches which (as fools conceive) do tickle them with delight. Wisdom assures us to be thorns, which prick, wound, and kill. Who would ever have believed me, saith the great S. Gregory, if I should have interpreted riches to be thorns, since these wound those delight. And yet thorns they are (saith truth itself) since the thoughts of them do tear our minds in pieces with their sharp points; and when they weigh us down to sin, they draw blood. THE SECONDE POINTE. And other some fell upon good ground, and they yielded fruit. CONSIDER that the good ground which fails not to yield fruit, is the well disposed heart of man, which by the prevention of God's grace, hath nothing opposite to that good seed. To wit, it neither lies open to the curiosities and throngs of the world, but is shut up within itself. Nor is rocky and stubborn but supple, mild, and docile. Nor last is it endeavoured with thorns, that is with riches, honour and pleasures; but contrarily, possessed with the contempt of them, they being indeed the chokers of all the seed of heaven, and the sources of all man's misery. Affection. Give me then, o Lord, in lieu of all riches, honours and pleasures a docile hart, a good soil prepared by thine own holy hand, that thy sacred word, and heavenly inspirations may find no opposition therein, but yield fruit an hundred fold. Let it be hedged in by thy fear, that it lie not open to vanities Let these hard flintes of mine be so moistened with thy melliflous word, that they may flow with milk and home. Finally let those thorns of riches be rooted out of my heart, that it may not stifle, but nourish thy good seed. THE FIRST MEDITATION FOR QVINQVAGESIME SUNDAY jesus said to the twelve Apostles; behold we go up to jerusalem, and all things shall be consummate which were written by the Prophets of the son of man. Luc 18. THE FIRST POINTE. CONSIDER how fitly the wisdom of the Church applies this Gospel intimating Christ's B. passion to this time, wherein we are disposing ourselves to enter into the rigour of a penitential life, thereby to apply to our souls the merits of the said passion. Fitly, I say, since it seems to say to all Christian hearts, with the great S. Paul: think diligently upon him who sustained of sinners such contradiction against himself, that you be not wearied, fainting in your minds: for you have not yet resisted to blood (as he did) in fight against sin. Forget not then (in the time of your penance) the consolation which speaketh to you, as it were to children: my son neglect not the discipline of our Lord; neither be thou wearied whilst thou art rebuked of him: for whom our Lord loveth he chastiseth, and he scourgeth every child which he receiveth. Affection. The soldier, saith the devoute S. Bernarde, feels not his own wounds, while he looks upon the wounds of his King. No my soul, there is nothing that can so sweeten that sharpest sufferances, as fixedly to behold the sufferances of the son of the King of glory; and that, not for his (which were none) but for thy crimes, for thy love, for thy redemption. Look upon him then in thy pressures, be they of body, or of mind, and thou shalt like them, thou shalt love them, thou shalt be delighted in them. What can be so dear to a loveing heart as to be like its beloved? cost that ressemblance what it will it shall fall far short of the delight it brings with it. THE SECONDE POINT He (Christ) shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon etc. and then shall be killed, and the third day shall rise again. CONSIDER this description, or prediction; and blush to be found a faint and delicate soldier, under so generous and patiently suffering a Capitaine. Ponder it well, and be more and more confirmed in the faith of Christ, and the truth of Christian Religion, against jew, Turk, or Atheist: for what he here foretells, and afterwards performs, was long before foretold by the Prophets, which could never have been so punctually performed, had not their pens been guided by the finger of the holy Ghost. Sopho He shall be delivered up to the Gentiles (to wit Pilate and his soldiers) to be mocked. David speaking in the person of the Messiah: I was whippt all the day long. isaiah: I turned not my face from those that spit upon me wisdom. Let us condemn him to a most infamous death. Sopho. expect me in the day of my resurrection, speaking in the person of Christ. Affection. Consider I say, my soul, again and again, what thy Lord and master, thy Christ, thy God suffers for thee; for thee a poor, miserable, lost servant, and be ashamed to be so backward to suffer any thing for those many crimes of thine. Let us look upon that Author of faith and consummatour of all his heavenly father's commands, and of all that was foretold of him by the Prophets: and cry out with David, o Lord, thy testimonies are made exceeding credible, they are too too clear, for any, ever to be able to doubt of them. THE FIRST MEDITATION FOR THE FIRST SUNDAY IN LENT. BY WHOM WAS JESUS TEMPTED jesus is led by the spirit, that is, the holy Ghost that he might be tempted by the Devil. Matth. 4. THE FIRST POINTE. CONSIDER that as all Christ's actions and passions, all his words and works, were for our example, instruction and consolation, so was this in particular, by a special graciousness, for the instruction and comfort of his tempted servants. He had taught us by his holy word, that the life of man was a perpetual warfare, or temptation upon earth; and by his singular goodness, that he pleased to be with us in temptation; for it was even he, the true son of God, the wisdom of heaven, the only beloved of his heavenly father who was led out by the holy Ghost to be tempted, to comfort and instruct us in our temptations, in his own sacred person. Affection. Let not temptation then, o my soul, be looked upon hereafter, as an occasion of solicitude, vexation and desolation, but rather as a profitable exercise of virtue, humility and joy, according to that of blessed S. james: esteem it all joy when you fall into many, and diversity of temptations. The servant is not greater than the master; it's he that hath given us an example, and his will is, that we should follow it: that by this means, his virtue, humitie, may be obtained, and the necessity of a continual dependence of his assistance, may be learned. THE SECONDE POINTE. WHEN WAS JESUS TEMPTED? When he had fasted forty days, and forty nights etc. the tempter approached etc. Matt. 4. CONSIDER, that jesus, in whom there neither was, nor could be any guilt of sin, was then tempted, when he was employed in most holy works, and holy circumstances: to wit, in fasting, prayer, watching; and that too, even in solitude, in the wilderness, in that sacred retreat of his. To teach us, that we never ought to esteem ourselves secure from the devil's assaults, be we never so well employed; and in the best circumstances imaginable. Affection. Let us not fail, my soul, to fast, watch, and pray, with as much retirement from the world as we are able, as being the best means to strengthen us against temptation: but let us not amidst those holy exercises, promise ourselves security, peace, or truce. The Devil sleeps not, but roves about seeking whom he may devour. And most assaults those whom he finds best employed (in the Choir, at their Meditation, in frequenting the holy communion) as having lest hopes to bring such pious souls to his servitude: yet be not perplexed my soul, he durst adventure upon Christ himself, but he put him to confusion: as we shall also do, by fixing a firm faith in his singular mercy and goodness, who put him to slight. THE SECONDE MEDITATION FOR THE SAME DAY. How was jesus tempted? If thou be the son of God, command that these stones be made bread. Matth. 4. CONSIDER, that the Devil tempted jesus in three kinds of temptations most dangerous, and detestable. First with moving his heavenly father to work miracles, as though he had no other means to feed his people, then by turning stones into bread: secondly, by despair, in casting himself down head long. Thirdly by riches and honours, boldly promising to give all, whereas indeed he could perform nothing at all, of his proud promise, Affection. Let us then, my soul, in imitation of our dear Saviour's sufferances, and remptations, and with an absolute submission to his good pleasure, in what ere he may permit to fall upon us: let us, I say, comfortably and courageously say with the Psalmist: try me o Lord and prove me (My dross must be burnt away, to be come pure Gold fitr for the Tabernacle) whether it be with vain suggestions of desiring to know more than we ougt to know: or with the ambition of the honours and riches of this world: or finally, by representations of the most horrid despair in God's mercy etc. Or the most base impurities imaginable, desiring only to hear with S. Paul: my grace is sufficient for thee, with resolution to beg it earnestly, and without intermission. THE SECONDE POINT How did jesus overcome the Devil? Not in bread alone doth man live etc. Thou shalt not tempt the Lord, thy God etc. Avaunt Satan, the Lord thy God thou shalt adore. Matth. 4. CONSIDER, how our sweet Saviour hath not only given us an example of humble patiented suffering of the Devil's assaults, in almost all manner of temptations, in all times, places, and circumstances: but he doth also, in his own words, teach us how to make resistance, and how to over come. It is not in bread alone that man life's: thou shall not tempt the Lord ihy God ¿ but thou shalt adore him. Affection. It is not then, my soul, in confidence of our own virtue & strength (which alone, will be found very weakness) that we are to encounter with, and vanquish the Devil; but in the only power and mercy of God, by putting on a firm faith, that we serve a Master, who is able, if he please, to secure us, and confound him. But if his blessed will be to leave us to that hard trial, his blessed name be praised for ever; the servant may well follow the master: having always in our minds for our strong defence the devil's assaults: Thou shalt adore thy Lord thy God, and serve him alone. THE FIRST MEDITATION FOR THE SECONDE SUNDAY IN LENT. He brought them (to wit Peter, james, and john into a high mountain, and was transfigured before them. Matth. 17. THE FIRST POINTE. CONSIDER, that as all, who are already saved from the beginning of the world, or shall be saved to the end thereof, were to be saved by faith in Christ, it was most necessary that the said faith, should be most firmly established. His humanity, was already made too too credible, by his nativity, by his tears, by his blood in his circumcision, by his suffering of heat and cold etc. It only rested then, that his divinity should be made good by some convincing arguments: And to demonstrate this, he ascends into the Mount Thabor with Peter, james, and john, and is transfigured in their sight; that is, he takes another form upon him (his face appearing as resplendent as the sun) to give them, and us, a scantling, or foretaste of his glory. Affection. Must we not needs confess then, o my soul, that the good Master of the vineyard, leaves nothing undone to his vineyard, which might conduce to its advantage? We have found him man, he hath conversed amongst us, like one of us. We have heard his cries; we have seen his tears, we have beheld his blood: But now we see the face of the same man, as bright as the sun, transporting the hearts of the three Apostles with heavenly ravishments. We must needs then with the Apostles, firmly believe in hart, and profess with our mouths, that he is truly the son of the living God, whom we heartily adore. THE SECONDE POINT CONSIDER that the providence and goodness of God, evidences this most important truth of Christ's divinity, beyond all exception, by causing it to be testified by all kinds of most reprochlesse witnesses. By the whole old law in the person of Moses the Lawgiver. By the prophecies in Elias, that divine Prophet. By the new law or Gospel, in Peter james and john: finally by God almighty himself by a voice out of à bright cloud which overshawed them (the Apostles) saying (with much terror to them, who fall down upon their faces) This is my beloved son, in whom I am well pleased. Affection. If, according to S. Paul, My soul, in the mouth of two or three witnesses every truth shall stand: how firmly and inviolably ought this truth to stand engraven in all Christian hearts, which hath such clouds of witnesses to attest it; where young and old; heaven and earth; God and man conspire together to put us out of all doubt that our jesus is the beloved son of God the Father, in whom he is well pleased. And therefore with our whole soul, we join with the whole Court of heaven, and adore that only begotten, who died for us, and esteemed it no stealth to be equal to his heavenly father. THE SECONDE MEDITATION FOR THE SAME SUNDAY And his face did shine as the sun, and his garments became white as snow. Matt. 17. THE FIRST POINTE. CONSIDER, that Peter, james, and john, upon the only aspect of the transcendent splendour and beauty of jesus his body, and garments, are so transported with joy, that they take a present resolution, to build tabernacles upon the top of Thabor, and to remain there: because Peter, out of the deep sense of the heavenly delight which he felt, professed freely to that divine Master of theirs; that it is good for them to be there. Affection. O, my soul, if little glimpses of glory be so delightful, what will the whole light of glory prove? If a little exterior glory of the body be so precious, what will the essential glory of both body and soul be experienced? If moments of joys were powerful enough to beget an absolute contempt of all other things in those Apostolical hearts, what should not firm hopes of eternities work in ours? If God bless us with heavenly gusts at our prayers etc. Let us humble ourselves and be thankful for them, as being the seed of glory. But we must not be too greedy of them, nor resolve to dwell in them. jesus must pass from Thabor, over Caluarie before he enter into his own Kingdom: and so must we Christians too. THE SECONDE POINTE. He spoke with Moses and Elias of an excess. CONSIDER, that while Peter, james, and john, like men, are so transported with a small foretaste of glory, that they wish no better than to live upon the top of that pleasant hill: Our dear Lord and Master, whose thoughts are always upon that which tends to the accomplishment of his heavenly father's will, is thinking and discoursing with Moses and Elias, of his painful death and passion. Affection. We are but pilgrims in this world, my soul, not inhabitants. We have no permanent city here, but we are making home to an everlasting one, where we are fellow citizens, with the Saints, and God's domestikes: nor can we follow a surer guide than our Saviour jesus. His way is through sufferances, contradictions ad Crosses in every kind. And is it not our perfection to express his life in ours, that by suffering with him, we may reign with him. Good it is indeed to have gusts and foretastes of the consolations of God but fare better to follow the God of consolation amidst his desolations, sufferances, and abandonnements; who, joy being proposed unto him, sustained the Cross contemning confusion. Say then with S. Teresa, aut pati aut mori: either let sufer, or die. THE FIRST MEDITATION FOR THE THIRD SUNDAY IN LENT. And jesus was casting out a Devil and he was dumb. Luc. 11. THE FIRST POINTE. CONSIDER, that the Devil's dominion was spread in a manner over all the face of the earth: Altars were erected, Idols set up: Idolatry, or the worship of the Devil, reigned in every place: so that his pride grown greater than his power, he durst attempt upon the son of God (as in the first sunday in Lent) but in steed of victory he met with confusion. He was overthrown with the sword of the word of God, without any other arms. But now jesus, to comply with, and exercise the Office, of a Saviour, being sent to free the world out of the Devil's tyranny, sets upon him by his power and authority, and by absolute command chaseth him out of the possessed body. Affection. O blessed fruits of the coming of our Saviour jesus Christ! Poor man was kept à slave under the Devil's tyranny, nor was there any power in earth to free him: but jesus our Helper in opportunities, (that is seasonably as he judges fitting) in tribulation, in temptation, etc. came graciously to his aid: he assaults that strong one: forceth him, by his flight, to acknowledge the power of his Master, who gins sake his reign, and abate his pride: nor doth he this in his own person only, but even leaves the like power in his holy Church. He graciously teaches us by his example how we are to behave ourselves in temptation: and shows us in what power we ought to subdue that fierce foe. Blessed and magnified be he for ever, who hath left such power to the sons of man! THE SECONDE POINTE. CONSIDER that though the Devil's taking possession of man's body be not very common: yet his possession of man's soul is but too ordinary. And how ever, we perceive it but a little, yet it is fare more dangerous, and most absolutely true. Never are we so unhappy to commit mortal sin, but the Devil takes full possession of our souls: grace departs: the holy Ghost is turned out of doors: the Devil becomes our Master, and we his miserable servants and slaves, over whom he exercises à tyrannical dominion. We become blind to good; walk in darkness, (not discovering what is fitting to be done) and dumb too, as to the making profession of what we know to be right. Affection. O my soul, this is the possession indeed which we ought most to fear: and dispossession which we ought most earnestly to seek for because we have left him who is able to throw both body and soul into Hell fire; because our strength hath left us, we are sick of a dead palsy, and sore tormented by the Devil. Let us never cease from sighets, and sobs and lamentations, while we rcmayne in this sad captivity. God's grace alone is able to deliver us. Let us beg it incessantly, like poor lost slaves; knowing that there is no means to fly from him, but to him: from him offended, to him appeased: saying: have mercy upon me, o God, according to thy great mercy, and according to the multitude of thy commiserations: because my misery is exceeding great, and needs no less a cure. THE SECONDE MEDITATION FOR THE SAME SUNDAY Every Kingdom divided against itself, shall be made desolate, and a house shall fall upon a house. Luc. 111. THE FIRST POINTE. CONSIDER, that though we had not had truth itself, which none dare contradicte, to assure us of this so necessary a lesson: yet common experience makes it but too sure to very ordinary capacities: The internal divisions and broils of England, France, Spain, Italy and Flanders, to go no further, have oft hazarded their utter ruin. And the unhappy misintelligences of communities, and particular families; have not only disordered them, and deprived them of the blissing of peace and quiet, but have even exposed them to public scandal, and desolation itself. Affection. How dear then, my soul, ought unanimity and union of hearts to be to us, which raiseth a little, with God's blessing upon it, to great matters; at least to sufficiency, and content. This was the Legacy B. S. Augustine left his children unity of hearts and community of the same purse No mine and thine the true cause of division. This was the Apostles inheritance given them by the holy Ghost one hart and one soul. This was the song which the Royal Psalmist sung with such joy, and found so good and delicious, the unanimous cohabitation of brethren which like a precious ointment conveys itself through all the parts of the body. Pour then, o Lord, the love of brotherliness and peace into our hearts that being anointed with the dew of thy spiritual unction, we may be ouerioyed with the grace of thy benediction. THE SECONDE POINTE. Who is not with me is against me and who gathers not with me doth disperse. Luke 11. CONSIDER, that the son of God hath said it, whose words can never pass. Who is not with me is against me there is no mean, no third way. No man can serve two Masters, God and Mammon. There is nothing that reigns in man's hart but either cupidity or charity. What is given to cupidity is given to that bad master, the Devil. But what is done for charity, is done for the best of Masters, our good God; and so we go● happily with him, and gather with him. If our hearts say live jesus, and our actions be done actually or virtually for his sake, we advance in virtue, and treasure up for heaven. If we fail of this, we walk not with God, we disperse; the Devil gets a share, more or less according to the greatness, or littleness of our actions. Affection. Let us not go on biasing, my soul, and halting on both sides. If one only God be our all, let all our thoughts, words, and works be directed to his honour. If it were he, not Baal, or any strange Gods, which created, conserved, and redeemed us with his own precious blood; let him, not them, soweraignely reign over us. The bed of our hart is to narrow for two, let our lawful spouse, the Master of it, wholly possess it. What ever we do, and not for that for which divine wisdom ordered it to be done (that is God's honour) though in its own nature it be good, yet for want of its right end, it falls short. Concludes S. Augustine. THE FIRST MEDITATION FOR THE THIRD SUNDAY IN LENT. jesus went beyond the sea of Galilee and a great Multitude followed him. THE FIRST POINTE. CONSIDER, that we never walk more safely, then when we follow jesus. Never are we more sure then in his blessed hands. Never better provided for, then when distrusting in our own providence, ●e let pure love to him, which is always accompaigned with Prudence, lead us after him: to converse with him: to receive the heavenly dew of his divine word: and to admire the wonders of his admirable works; even with the neglect of the whole world beside, as did this pious multitude. Affection. Let then, my soul, our first, and principal care be employed, to follow Christ, to seek his Kingdom, or reign over our own hearts, and the hearts of all men: and his justice, by giving belief to his words, and reposing confidence in his gracious providence, without permitting our thoughts to be afflicted with an anxious solicitude, for temporal things; which infallibly shall be given us, or as it were, shall be cast in to the bargain. Our heavenly father better knows than we our selves what is necessary for us, as well for our bodies as our souls. He may leave us till we begin to be hungry of both foodes: but expect him; and absolutely depend upon him, and that pious father of ours will not see us fail in the way. THE SECONDE POINT I have compassion of the multitude. CONSIDER that when the pious multitude had once given this ample testimony (by following him three days in the wilderness) of their love and perseverance, heavenly wisdom found it seasonable, to give them also a testimony of his power and goodness, in one and the same miracle: of his power, in making five loafes, and two fishes extend to the feeding and saciating of five thousand persons: and of his goodness, by applying the effects of that power, to solace and nourish that hungry multitude: saying with compassion, misereor super turbam, that is, my very bowels are moved with pity, in point of the multitude of those that follow me. Affection. O my most gracious Lord! how easily is thy paternal heart inclined to pity. The pen of the holy Ghost may seem to have laboured to make it evident to our hearts. I will not leave you orphans. If I come not presently, expect me, for coming I will come. Can a mother forget the child of her own body? And though she could, yet I am your foster-father, and cannot forget you. Ah, my soul, what expressions can be devised more tender? Our Lord is indeed pitiful and merciful; patiented and exceeding merciful. We have reason to admire his power: to dread his justice: to venerate his sanctity, to magnify all his Attributes: yet nothing, nothing comes so home to our uses, as his goodness: nothing suits so well with our misery, as his boundless mercy. THE SECONDE MEDITATION FOR THE SAME SUNDAY. Every one took as much as they would and they were filled. john. 6. CONSIDER, rhat our almighty Master is equally powerful to work his own design, and our full satisfaction, as well in little as in great matters. If a world be to be made he raiseth it out of nothing: If thousands be to be fed in the wilderness; five loaves and a few small fishes is Matter enough for him to work upon, and to increase, that small provision, into such a plentiful store, that he affords every one of them as much as they will, and they are all filled, and saciated. Affection. Yes, my soul, our great Gods will and power are wholly equal, all that he will, he can: it is he who wrought all that he would in heaven and earth; nor can any resist his divine will. He needs no matter to work upon: he requires no length of time to wotke in: he has done in a moment: he feeds whom he will with what he will: and whom he feeds, he fills, he saciates. Alas the world, my soul, with its fattest feasts doth not satiate us. Unless what we eat issue from thy holy hand and come with thy benediction upon it, great God, we do but languish, and fail in the way. But if the little we have, be accompanied with thy blessing, it feeds, it fattens, it delights, it saciates. THE SECONDE POINTE. CONSIDER, that though this multitude had just reason as well to magnify his wonderful power, as to love and embrace his bountiful goodness, in the stupendious multiplication of a few loaves etc. Yet was but that a poor shadow, of God's favours to us Christians, as their obligations also were incomparably less hen ours. There, five loaves fed five thousand: but with us (in the blessed Sacrament) one bread of life descending from heaven, feeds five thousand millions They received only bodily food and but once; we the true food of the soul, which gives grace and strength, and leads to eternal life, and that too as often as we please. Affection. Cry out then, my soul, and let all Christian hearts cry out: thou art great, o Lord, thou art great, thou art great, and wonderfully laudable, and thy greatness hath no bounds nor end. Thy friends, o God, are too too much honoured, their dominion, and reign in thee, are exceedingly confirmed and firmly established. Thou givest food in due time to every creature. Thou feedest the multitude which follows thee, with bread of miracle; and thy Christian children with the bread of Angels. O res mirabilis; o wonder of wonders! A poor and abject servant, eats his Lord and Master! THE FIRST MEDITATION FOR PASSION SUNDAY Which of you shall argue me of sin. Io. 8. CONSIDER the incomparable innocence of our Saviour jesus Christ, who could stand up undauntedly amongst all the Princes of the Scribes and pharisees (his mortal enemies) and provoke their malice to argue or convince him of sin. Who will, or can, convince me me of sin? They can carp his best actions they can revile him: they can calumniate him: they can horribly blaspheme him: saying he has a Devil in him: but the most impudent among them adventured not to fix any stain of sin upon him; nor would he suffer it, as being altogether inconsistent with his divinity. There is no guile framed in thy sacred mouth. Affection. No my dear Lord, those fat bulls may beseedge thee, and many dogs may compass thee about, but they shall not be able to tear thy inviolable innocence. They shall find no guile in thy sacred mouth, nor blemish in thy actions. We, alas! are they that have sinned: we that have done unjustly, we that have committed iniquity. We dare not pretend to innocence: but at least, sweet jesus, give us thy holy grace humbly to acknowledge our faults, never laying claim to that which we have no right to. And if calumnies be put upon us falsely, give us courage to neglect them by thy example: unless they be such, as dishonour our ministry, or office, by which we are made less able to perform our duties: in which case give us grace to deny them with simplicity and modesty, without rendering evil for evil, leaving the rest to God's sweet providence. THE SECONDE POINT Do not we say well, that thou art a Samaritane and hast a Devil. Io. 8. CONSIDER, the strange perversity, and obstinacy of the jews: who while they could find nothing to reprehend in his doctrine: nothing in the truth of his words: nothing in point of his life and manners, they fall to injuries, and those most outrageous ones; saying (with approbation of their rash judgement) Did not we say well, that he is a Samaritane, a base fellow, and has a Devil? The first accusation he passed over in silence, for he was indeed the true Samaritane, that is, the keeper and saver of man. But the seconde, which was a most horrid blasphemy, he would not let pass, but replied to it, in short, with all the mildness and modesty, that might be, saying: I have no Devil. Affection. Detest, my soul, such a damnable perversity, which while it finds nothing in words or actions reprehensible, falls to injurious languadge: and observe that as the jews malice mounts higher, so our Saviour's mildness doth transcend. They most horribly blaspheme, by uniting in his person God and the Devil, two of the most absolute extremes. He only repulses that injury, by a most mild and short reply. I have no Devil. Let us thus proceed, my soul, when our most innocent words or works, are mistaken or carped at, let us pay a mild reply to truth, without wrangling. For the rest, our innocence will afford joy enough to our hearts. THE SECONDE MEDITATION FOR THE SAME SUNDAY If I tell you the truth, why do not you believe me? Io. 8. CONSIDER, that our Saviour was not only truth itself which could neither deceive nor be deceived, which the jews might in some sort be ignorant of, but he had used all the means possible to make it appear to them by effects. He had cured their blind, their deaf, their dumb and lame. He had appeared in glory, and had the testimony of heaven and earth that he was the son of God. He had shown his power over the Devils. There was no guile found in his mouth, nor offence in his actions, as his mortal enemies, being provoked, made good by their silence and yet they believe him not. Affection. May not then one say, o Lord what couldst thou have further done for thy vineyard, for thy dear people of thy holy Land, which thou didst not? Thy testimonies were but too too credible; thy miracles were innumerable; visible undeniable: From thy divine mouth flowed honey and milk: thy actions were wholly laudable. But their malice, their avarice, their ambition, hardene their hearts, and blinded their understandings. Let us, say they, circumnent that just man, he is unprofitable to us, and contrary to our works. He is the heir, let's kill him, and the inheritance is ours. Hence it is, my soul, that the good seed of God's truth plainly proposed, and inculcated to our hearts, are stifled in us by our inordinate desires of honours, pleasures, profit. THE SECOND POINT. If I say the truth why do you not believe me? CONSIDER, that though the jews appear, and are indeed hugely blame-worthy: yet I fear, if the proceed of many of us Christians be well looked into, we shall be found, no less guilty: They saw the miracles, yet their malice, at least, made them conceive that they were done by the power of the Devil: but we believe without all doubt that they were done in digito Dei. They saw the innocence of his life, yet misdoubted hypocrycie. We believe him to be that most innocent person, in whose mouth there is no guile. They were in doubt of his Deity. We believe firmly that he is the true son of God. Affection. And yet, my soul, while we confess all this to be so true, that we dare not misdoubt any part of it, do not our actions often times belie our belief, and Gods truths are blasphemed thereby? We believe his almighty power, by which he works wonders, at his pleasure, and doth all that he will in heaven and in earth; and yet being men of little faith we doubt of his fatherly providence, in the time of necessity. We well know the innocence of his life, and that it ought to be the rule of ours: and yet our lives are so vicious, and deceitful, that we quite swerve from that holy rule; we cannot be known by it. We willingly profess that Ch. jesus is our Lord, and our God: and yet we appear in the eyes of his enemies, so poor servants of his, that they cannot believe we believe him to be such indeed. THE FIRST MEDITATION FOR PALM SUNDAY They (the Apostles) put their garments upon the Ass, and made him (Christ) sit thereon. CONSIDER, that the son of God, consubstantial with his Almighty father, and equal to him in Majesty and glory, could not by ascending become greater, or more glorious, since nothing can surpass, or even in any sort attain to infinity. But what he could not by ascending, he could by descending and humbling himself, which he did in his birth, in all his life, in this day of his triumph, making his entry into Jerusalem upon a silly Ass: and therefore God exalted him, and gave him a name surpassing all names, a name which brings heaven and earth down upon their knees to adore him. Affection. Behold, my soul, the King of heaven in the day of his triumph, mounted upon a silly Ass in that royal City jerusalem and obscrue that he seems to make it his business in earth to decry pride, and exalt humility: and to leave us in this one lesson, an example of the ruin of the one, and a cure of the other. Triumphs are used to be made by proud man, in coas●he, on horte, with Lions and Elephants. By humble Christ upon a poor ass. What more abject than a silly ass. The only Christian way then to ascend and triumph is to descend. To erect our head into the skeys, without the root humility, is to seek ruin, not advancement and growth of spirit. THE SECONDE POINTE. FOR THE SAME SUNDAY CONSIDER, that though our Saviour jesus-christ, be most justly admirable, adorable, and amiable in all circumstances: in the glory of his heavenly father; which he is possessed of by the right of his eternal generation: in his power of working innumerable miracles: in his scantlinge of glory on Mount Tabor etc. Yet never is he more to be admired, adored, and loved by poor man, nor ever speaks he more tenderness and edification to his hart, then when for his love, and example, he makes choice of that, which, to the world, appears most ignominious, poor, and abject, as in this poor entry of his, he did. Affection. When I look upon the multitude of thy miracles, great God, I admire, and adore thy power. When with the whole strife of my hart, I essay, as I am able, to behold thee in thy seat of glory, I fear to be oppressed therewith, and am forced to fall down upon my face with those celestial spirits, and adore thy Majesty. But when thou dost graciously please to suffer that Majesty of thine to appear in ignominy, poor, and abject, like one of us, I fall down upon thee, without dread, with a strange confidence, with a huge dearness, saying in my heart, what can he deny me, whose singular mercy will needs share in my misery? Be ignominy, poverty, and abjection always dear to me, since dear to him who died for me. THE SECONDE MEDITATION FOR THE SAME SUNDAY The Apostles brought an Ass, and made him sit thereon. CONSIDER, that heaven is not further removed from the earth, than the ways of the world are distant from the ways of God, and man's cogitations from Gods. Men think their greatness will be mistaken, unless they testify it by the magnificence of their garments, and their vast trains of horse and men. The son of God, contrarily, comes in the name of our Lord with two or three poor fishermen, mounted upon an Ass, in the only day of his triumph, and in that abjectness finds his glory, and even in that is ackdowledged to be the true Messiah or king. Affection. If our desires be honour and glory; my soul, let us not fear to pursue them; so it be by the way which our Saviour taught us, not by those of the world which lead quite contre, and seduce us. The world seeks honour by high and glorious ways; and the more he pursues it, the more it flies him. Christ walks on in humble and abject ways, and it comes to meet him. He is saluted with no Hosannas in jerusalem till he have first humbled himself to ride upon an Ass; nor will he enter into his birthright in the heavenly jerusalem till he have humbled himself to death, and that, the infamous death of the Cross. Let abjectness then, my soul, be thy honour; foolishness thy wisdom, and the infamy of the Cross thy glory. THE SECONDE POINTE. He went into the Temple. CONSIDER, that our B. Saviour who had taught the jews that he sought not his own glory, doth here verify the same in effect, both to them and us when presently withdrawing himself, from the glorious acclammations, Hosannas, and Benedictus es given to him, as to their true Messiah, and King, he went to the Temple, there to do his Father's work, and advance his glory, by casting out of it, all that sold and bought therein; and the tables of the bankers and the chairs of them that sold pigeons he overthrew, saying to them: it is written, my house shall be called the house of prayer etc. Affection. Hence we are taught, my soul, by Christ's example to run from the glory which any one may ascribe to us, though with never so great applause, to employ ourselves in glorifying God, especially in his own house. See how our sweet Saviour according to the Psalmists expression, is eaten up with the zeal of that holy house; and how, being the mildest among the sons of men, he takes the whip into his hands, and resolutly without fear of offending, drives those unworthy negotiatours out of his Father's house. Ah, my soul, what may not they then fear who buy and sell Christ's patrimony in the Church? Ah Christians! what may not we fear, who believe that we are not only in the Temple of God, but even in the real presence of the God of the Temple, and yet seem rather by our lose behaviour, etc. to come to affront him, then to adore him in his own house, and presence? THE FIRST MEDITATION FOR THE SECONDE SUNDAY AFTER EASTER. I am the good Pastor. Ihon. 10. CONSIDER, that as the son of God was borne for us, and given to us, so he seems indeed to be all ours, and to come home to all our necessities and uses: He is not only the way, truth, and life, by which we are to walk to life everlasting: but looking upon us as weak and straying sheep, who often leave the way, forsake truth, and are subject to hazard life, by becominge preys to ravenous wolves, he graciously proves our Pastor, to feed, protect and lead us by the ways of truth, to those eternally plentiful pastures of his in our own Land. Affection. Let us, my soul, truly acknowledge, what in very deed we are. To wit: the people of his pasture, and the sheep of his hand: that sheep which strayed from the way, from truth, from life, and perished. We are indeed weak creatures, and daily subject to err in many things, and have little reason to depend upon our failing strength. Howbeit be God's mercy ever blessed, we are not as sheep without a Pastor, but we have the good Pastor to protect us. Let us attentiuly hear his voice; know him, and his ways; and wholly depend upon him, and his priests, of whom he hath said. Who hears you hears me. THE SECONDE POINTE. A good Pastor gives his life for his flock. Io. 10. CONSIDER that this Pastor of ours, is the good Pastor indeed, that is, good by excellency, or infinitely good, which he makes manifest not by words only, but by many effects: what was cast away he brings again: what was broken he binds up: what was weak he strengthens: and the sheep which was lost he seeks, and finds, and graciously brings home upon his own shoulders. Nay more, the labour of thirty odd years employed about the care of his flock, had seemed but little to his love, had he not in the end laid down his life for the same. Affection. Ah my soul! Let us bless him, and magnify his free mercies for ever and ever. Without this good Pastor we were all lost eternally. It was God's mercy alone that we perished not all together and were consumed: for he looked down from heaven, to see whether there were any that understood and sought him among the children of men: and he found that all had declined and were become unprofitable, none doing good, Noah not one. And yet while we served him so poorly, there was no hope of salvation without his help: nor pardon, nor life for us, but that which he purchased by his own precious death. Let me ever love thee, thou dearest pastor, and purchaser of my soul. THE SECONDE MEDITATION FOR THE SAME SUNDAY THE FIRST POINTE. CONSIDER that this good shepherd, this heavenly Pastor of our souls, doth conduct, protect, and feed us; not after an ordinary manner, but according to his divine, superadmirable, and astonishing ways, peculiar and proper to his divine goodness and wisdom alone; not only with the plenteous dugs of his heavenly consolations, and foretastes of beatitude, but even with that supersubstantial food, his own precious body and blood. Affection. Awake, my soul, awake, and diligently observe what dear obligations we have to this good pastor of ours: he did not only come down from heaven to comfort and instruct us with his personal presence, enduring all the incommodities to which we are subject in this our banishment: but he puts down his blood for the price of our Redemption: and as though that were not yet enough to testify the excess of his tenderness to his dear flock: by a heavenly invention, and even a miracle of love, he so leaves us, as yet he remains with us: and makes his own precious body and blood the permanent food of our souls. THE SECONDE POINTE. CONSIDER, that this good; this ineffably good Pastor of ours, doth not only feed us by this admirable means which the Angels could never have dreamt on, but will also deign to be fed by us, in his poor members, our necessitous Christian brethren: I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink. Yes saith our dear Pastor: verily I say to you, as long as you did it to one of these my least brethren, you did it to me. Affection. Our good Pastor, my soul, knew that well-born hearts, were not willing to receive, and return nothing, but were still greedy to inquire out the means whereby they might make mutual returns of love: and therefore he himself suggests the ways, by which he would have it done: saying, as it were, to our hearts: I your pastor, and maker, who can otherwise need nothing that's yours, am notwithstanding, hungry, thirsty; naked and imprisoned in my poor members your brethren, in them I beg bread etc. at your doors: assuring you that what you give to them in my name, and for my love, you give to me. O what a comfort it is to a truly loving heart, to have so easy a way, to render love for love! THE FIRST MEDITATION FOR THE THIRD SUNDAY AFTER EASTER. For a little time you shall not see me, and shortly after you shall see me again. S. Io. 16. CONSIDER, that we are all pilgrims travelling towards our heavenly home, and we shall not miss to meet with all kinds of weather. Now heat, now cold: now fair, and soon after fowl. Sometimes our Saviour dilates our hearts with the abundance of his consolations and we prosperously spring on in the ways of his commandments: and sometimes again, he retires, and hides himself from us, leaving us to desolations and sorrows, and we become troubled, and all our former force and courage seem to have forsaken us. Affection. Thus it is, my soul, that the divine wisdom deals with his servants. He doth nourish, cherish, and comfort us, lest we might fail in the way. He doth afflict and leave us, lest out of confidence of our own strength, we might err from the way. He gives us consolations to testify to our heart that he love's us. He leaves us to desolations, to try and make appear whether we love him. But whether he comfort us, or permit afflictions to fall upon us, let us still venerate his orders and gracious conduct, because he it is indeed who is always our refuge. THE SECONDE POINT You shall lament and weep. But the world shall rejoice. joh. 6. CONSIDER, that sorrows and joys go here below by turns and times. And still the best part in appearance is allotted to those whom God least loves; the world shall rejoice: And the worst, as he always took it to himself, so he leaves it to his dearest friends. You (saith he, to his dear Apostles) you, shall lament and weep: but your sorrows shall be turned into joys. Whereas the worldlings joys, and part, shall be with the Hypocrites who have received their reward. Affection. Let us not, my soul, either admire or envy, the seeming prosperity of the wicked. Their joys are but for moments, and those too mixed with painful pleasures. They themselves confess it: we are wearied in the way of iniquity, and perdition; and have walked hard ways: while the just, whom we had in derision, and in a parable of reproach, are counted among the children of God, and their part and portion amongst the saints. There are we, my soul, to enjoy our permanent possession. There are our tears to be wiped away for ever, and paid with the enjoyment of an eternal inheritance, which neither eye hath seen, nor ear hath heard, nor hath entered into the mind of man. THE SECONDE MEDITATION FOR THE SAME SUNDAY. Now, indeed you have sorrow. CONSIDER, that the sorrows which we suffer, are in this present moment, now, saith our Saviour; you have sorrow. Now: not the next moment for any thing we know: things may alter to the better: God may assist: death may end all: nor ought a wise man to esteem any thing long which shall have end. But put case our sorrows and afflictions should neither be lessened nor taken away for the space of a long life. Yet what is the longest of lives compared to eternity but a very moment? Affection. It is not, my soul, for this present time, for transitory moments that we live and labour. Our aim is eternity. Nor are our sorrows equal to the pains due to our sins: nor bear they any proportion to the endless joy we hope for: and yet S. Paul assures us that our tribulations which are for the present momentary and light, work a 'bove measure, exceedingly, an eternal weight of glory in us. Let us then courageously look over the things we see or feel, which are but temporal; to consider what we see not, but by ourpatience hope for, an eternal weight of glory. THE SECONDE POINTE. I will see you again, and your heart shall rejoice and no man shall take your joy from you. CONSIDER, that though our good God may sometimes seem to leave us, yet he never forsakes us, but returns again to see us, to rejoice our hearts, and double and trible our joys (not those of the wicked which are always attended and ushered out by sorrow: but those of the true Disciples of Christ; Gaudia Domini, joys in Christ, of Christ, and for Christ) and to give us assurance, that it shall not be in the power of man to rob us of these Christian joys, which are properly ours: and none shall take your joys from you. Affection. No, my soul, our merciful Lord forsakes us not, unless we first forsake him; he goes, but comes again to visit us, and by such his accesses, he gives accession of joys to our hearts, which he so fixes by his grace, that they are not taken from us nether in this world nor the next: to wit they are not placed upon transitory things which pass, but upon Christ, and are locked up in our hearts, whither the tyrant's sword cannot reach. He may take our lives away, but cannot our joys, which live in death, and survive it. Such were S. Paul's joys, with which he abounded in the midst of all his tribulations. Such the Apostles, who came rejoicing from before the counsel. Such S. Laurence, whose joys burned higher than the Tyrant's tormenting flames. Such finally are those of our Lord and Master, who joy being proposed to him sustained the Cross. This, my soul is our joy which none can take from us. THE FIRST MEDITATION FOR THE FOURTH SUNDAY AFTER EASTER. I go to him who sent me. Io. 16. THE FIRST POINTE. CONSIDER that if we were truly wained from the world, from self love, and self consolation; we should be so fare from having our hearts filled with sorrow, upon the hearing of the words of Christ (I go to him who sent me) that contrarily, our hearts would be replenished with joy. That dear Lord of ours, had perfectly accomplished his heavenly Father's will, in the work of man's salvation by putting down that dear price of his redemption. What then ought to be more delightful to the redeemed slave, then to see his gracious Redeemour return into the possession of his own right; to see him exalted; to see him glorified? Affection. Return then, o my dearest Redeemour, into thy rest; into thy heavenly Father's bosom; into that glory thou hadst common with him, by thine eternal birthright, before the world was yet made: for it is but just that the innocent lamb which was slain, should receive power, and divinity, and wisdom, and strength, honour, glory, and benediction etc. Be it ever fare from us, my soul, to prefer the delights of his presence, and the joys we take while we are drawn on by the odour of his ointments before the accomplishment of his blessed pleasure (in what ever desolation) and the advancement of his glory. THE SECONDE POINTE. It is expedient for you that I go Io. 16. CONSIDER that though not so much the consolations of God, as the God of all consolations, and the pure love of him, for his own infinite goodness sake, aught to be the chief Christian motive in all our actions, yet our merciful God who best knew that man is all earthly, earth, and led by self interest, suits his motives to what we are, always mixing the sweets of consolations and our advantage to move us to the love we otherwise own him. And therefore to solace the Apostles sadness he saith: I tell you the truth, it is expedient (that is, advantageous or profitable) for you, that I go: for if I go not the holy Ghost shall not come to you. Affection. Let us put down, my soul, for a most sure maxim in point of our spiritual progress, that he is not Gods best servant who seeks his will of God, in the continual enjoyment of consolations in our prayers etc. But he that desires that Gods will may be done in him by an absolute resignation in what dryness and abandonments so ever. Let us learn them to leave God for God, as here we have occasion, and undoubtedly the holy Ghost will come, and inhabit our disinteressed hearts, and bless them with more and substantial advantages. THE SECONDE MEDITATION FOR THE SAME SUNDAY But if I go I will send him to you. Io. 16. CONSIDER that whereas the holy Ghost proceeds from the Father and the son, it was but convenient that the son should first be seated at the right hand of his heavenly Father, in the Throne of his glory (according to that: the holy Ghost was not yet given because jesus was not yet glorified) before the holy Ghost was sent, that he might be jointly sent from them both to poor man, as that best gift descending from above, consubstantial, coequal, coeternal, with themselves, and well becoming their infinite Majesty, and the excessive love of our dear Saviour, by the merits of whose death that perfect present was purchased. Affection. It is but just, my soul, that our eldest brother be first repossessed of his own glory which was his from all eternity, before the younger, and adoptive children, lay claim to their share, which is but his dear purchase, and free gift; who for a sure pledge of it, sends us one equal to himself, to confirm in us the hopes thereof. Happy, thrice happy we Christians, to have so powerful a Mediator in the Court of heaven, to prevail with his Almighty Father for the sending of the holy Ghost, to comfort, instruct and confirm us in all truth, taking up his residence in the Temples of our hearts. THE SECONDE POINTE. He (the holy Ghost) shall teach you all truth. Io 16. CONSIDER, that as the donation, and mission of the holy Ghost, were the effects, and fruits, of the passion, ascension, and noble triumph of Christ, wherein he led captivity itself captive; and in all of them glorified his heavenly Father; so is that holy spirit sent to glorify the son, by teaching, clearing, and confirming in the hearts of the Apostles all that their divine master had taught them below, and making these heavenly truths, by their ministry, though otherwise, as fare above the reach of reason, as contrary to the bent of flesh and blood, powerfully spread themselves all the world over, and become the familiar and fattening food, not of wise only, but even Idiotes and children too, whereby they are made more learned, than the proudest Phylosofer that ever lived. Affection. O the admirable goodness of the Father, son and holy Ghost, who so graciously reveals the mysteries of Heaven to us little ones in earth. The Father sent us his only son to purchase us that singular favour at the price of his precious blood, which he willingly and joyfully undertook, to teach us the secreetes of heaven. And the holy Ghost sent from them both, so absolutely confirms our hearts in the belief thereof, that poor illiterate peasants, do not only know more then greatest Phylosofers, but are ready to say down their lives in confirmation of that truth. THE FIRST MEDITATION FOR THE FIFT SUNDAY AFTER EASTER. Until now you have not asked anything. Io. 16. THE FIRST POINT. CONSIDER, that the poor beggar needs no other invitation to ask, than the knowledge and sense of his own poverty, and want; whence the rich of this world do as little use, as little need, to entreat the beggar to ask an alms of him. But the riches of heaven, by an ineffable bounty, and graciousness, importunes us, us, as it were, to importune him, saying: until now you have not asked any thing: ask and you shall receive. Affection. Alas, my soul, me thinks the long and certain knowledge we have of our own misery and want; and the daily temptations we suffer, and relapses we fall into, should sufficiently invite us to have frequent recourse to a bountiful giver: but now at least being incited by the reproaches he makes us for not ask, let us hourly run to those overflowing breasts of mercy and grace, lest we may seem gratis to lose ourselves. Let us, my soul, ask, seek, knock (that holy violence is grateful to God) with as much importunity, as we truly find necessity. THE SECONDE POINTE. Amen, Amen I say to you, if you ask the father any thing in my name, he will give it you. Io. 16. WHOM WE ARE TO ASK. CONSIDER, how strong hopes we ought to conceive of obtaining our demand, where the promise is made in so great a latitude, and where such a son the wisdom of heaven, confidently sends us to such a Father the eternal source of all goodness, plenty, and happiness, which can never be drained: to his Father and our Father: as we are taught by his sacred mouth to believe and say: Our Father which are in heaven etc. Affection. O daughter of Zion, ah my poor soul, why wilt thou wilfully perish, where such large and loving offers of grace and abundance is made to thee? What confidence may we not justly have of obtaining all things necessary, when we are sent to the Father of mercies, and the God of all consolation, by his only dear son who in obedience to his divine will, put down, that plentiful price of his precious blood for the love of us? Be my failings never so frequent, be my sins in what number they will, at least from hence forth I will not forget to call thee with jeremy. Thou art my Father; the guide of my Virginity. THE SECONDE MEDITATION FOR THE SAME SUNDAY Ask the Father in my name. Io. 16. THE FIRST POINTE. HOW WE AUGHT TO ASK. CONSIDER that our blessed Saviour in these few words, instructs us, not only of whom we are to ask, to wit of his Father, but, how, or in what manner, to wit, in his name. If we ask of a Father, and that of an all-knowing, allseeing Father: it ought to be done with the reverence, humility, obedience, love, and confidence of a child. If in the name of a son it ought to be done as that son used to do it; saying with an absolute resignation: Father if it may be, if it be agreeable to thy divine will; if it be expedient for my eternal good; grant this or this etc. If otherwise, not my will but thine be done. Affection. Let us then, my soul, in all our necessities and difficulties, address ourselves to that omnipotent Father of mercies, and all consolation: for none comes to the son unless the father draw them. But let it be in the name of his son jesus; since there is no other name under heaven given to men; wherein they must be saved. Let us then humbly entreat that heavenly father, in the name, and by the merits of that most dear beloved son, be it for things necessary for the body or soul; but let it still be done with perfect resignation to his blessed will and pleasure, saying as we were taught by him; Father if it may be, let this or this be done, or this or this be taken away. Howbeit not my will, but thy holy will be done. THE SECONDE POINT FOR THE SAME DAY What we are to ask. CONSIDER, that what we ought to ask, is to result out of the same words of our Saviour: Ask of my Father, in my name. We must ask then of a loving Father, we must therefore demand things suitable to his love: his goodness will not give us a stone in lieu of bread, nor a serpent in steed of a fish: he will not give us poison because, our folly likes it. We must ask of a Father who is the King of heaven, we must not then ask earthly trash, which is unworthy of his bestowing. Finally we must ask in the name of a Saviour nothing therefore which is against our Salvation. Affection. Run then, my soul, to that almighty Father in the name of that best beloved son. But be not peremptory in our demands: wisdom better knows, what it best for us. If we ask of a loving father, let's ask with love, not with fear If we ask of an Almighty father who has Kingdoms to give: ask not for cottages trifles unworthy of his giving. If in the name of a Saviour, things then which most conduce to our salvation: things which he himself taught us to ask: that his name may be sanctified in all nations! that he may absolutely reign over all hearts: that his holy will may be punctually performed here below as in the Court of heaven etc. Let us ask that, my soul, and we shall never be confounded. THE FIRST MEDITATION FOR THE THIRD SUNDAY AFTER WHITSUNDAY. And there approached publicans and sinners unto him to hear him. Luc. 15. CONSIDER, the great mercy and mildness of jesus, who did not only graciously permit publicans and public sinners to approach to him, to hear his divine word, etc. but he even proved (by the parable of the lost sheep, which men are wont to seek with so much care) their Apologist or Advocate, against the uncharitable murmur of the proud and unm ercifull Scribes and pharisees, who looked upon them, and him, with disdaigne. Affection. Base pharisaical pride be thou ever fare banished from Christian hearts who art still employed to misconstrue men's best actions, and maliciously to turn them to their disadvantage: for what indeed was more suitable to a Saviour, who was not sent to call the just, but the sinners, as himself testifies, then to admit them into his divine company, and mildly to coverse with them, to teach them the ways of life? And what again more comfortable to the poor sinner, then to meet with so mild a Saviour. Certes such graciousness, must needs melt well-born hearts into tears, and make them pronounce with much hope: be merciful, o God, to me a sinner. THE SECOND POINT. FOR THE SAME DAY. The pharisees and Scribes murmured, saying this man receiveth sinners and eateth with them. CONSIDER that a quite contrary spirit appears in these Doctors of the law, from that of the great Lawgiver Christ. He comes from heaven, not to call the just, but the sinner, to penance. They look upon them with indignation, and murmur against them. He admits them not only into his presence, and feeds them with his holy word, but even familiarises himself, and feeds with them: They keep a loof off from them, proudly pretending fear to be defiled by them, while they fear not to be uncharitably censuring both them, and him. Affection. Never apprehend it to be pure zeal, and true piety, but wicked Pharisaical pride, to have our eyes open, to point out such and such for sinners, to pry into their actions, to employ our tongue to censure them, and to murmur against them. This is not the lesson which our merciful and mild Master left us but that which he reprehended in the pharisees. No, but contrarily, he willed, such as were without sin to throw the first stone at the sinner. True justice, saith S. Gregory, begets compassion in our hearts, false justice breeds detestation. THE SECONDE MEDITATION FOR THE SAME SUNDAY. Who among you etc. doth not leave the 99 and go after one that is lost to find it. THE FIRST POINTE. CONSIDER, how our sweet Saviour to animate poor sinners to penance, doth not only admit them into his company, eat with them, and plead their cause against the Scribes and pharisees; but doth further make appear unto them, by a familiar example (common to them, and all the world) of a shepherd that leaving ninetie-nine, that is the whole heard, seems to employ his greatest care to find out, the poor sheep which had strayed from the rest (he makes appear I say) that this proceeding of his is so little liable to censure, that contrarily, it is h●ld most laudable, and is ordinarily used by every one. Affection. Take courage then, my soul, and all Christian souls, and approach confidently to our good jesus. He comes not now a judge, but a Saviour, a companion, an Advocate, to plead the poor sinner's cause against the proud. God sent not his son into the world to judge the world but that the world may be saved by him. He leaves the ninetie-nine just, that is, the whole troops of the Angels, to seek after poor man who had strayed, who had prodigall-like deboistly spent his substance in a foreign land, and without so strange a mercy had been lost for ever. THE SECONDE POINTE. And when he hath found it layeth it, upon his shoulders etc. CONSIDER, again in this parable of our blessed Saviour's, that the poor shepherd, did not only willingly leave the ninetie-nine, to employ; as it were, his whole self, and his care, to find out that one which was lost, but having found it, used, all sweetness towards it, not driving or chaceing it home, but lovingly loading it upon his own shoulders, and being returned home with it by calling all his friends to rejoice with him. Affection. This dear Saviour of ours, o my soul, this careful shepherd employed himself wholly for our advantage: to find us out who had strayed into a land of utter disproportion from him: and that not for a few days, weeks, or months, but even for the space of thirty three years: sweetly inviting all that labour and are oppressed, to come to him, and he would refresh them. He freely conversed with sinners, pleaded their cause, and eat with them. Nay more, he loaded all our sins upon his own shoulders: and therefore he may most truly be said, not only to have joyfully, and mercifully, brought bacl the lost sheep alone upon his own back, but even all that had otherwise perished eternally. THE FIRST MEDITATION FOR THE FOURTH SUNDAY AFTER WHITSUNDAY. The multitude pressed our Saviour I. Christ to hear his word. Luc. 5. CONSIDER by how many ways our Saviour jesus preaches to our souls, and how, by the example of the pious multitude, we ought diligently to hear it. Sometimes he speaks privately to our hearts by his holy inspirations. Sometimes again both to our ears and hearts, by our Superiors, Pastors, Confessors, and spiritual books. Finally by the good examples of others, by infirmities, afflictions, etc. Affection. Turn not, my soul, a deaf ear, to those heavenly exhortations, and invitations. Let not that golden shower of graces which streams down from above fall fruitlessly to the ground through our deffault. They are the Evangelicall pearls which ought to be prised above all our substance. These the manna which ought to be gathered before the sun set. These the seeds of glory, which are to produce in our souls the fruits of eternal felicity THE SECONDE POINTE. We have laboured all the night, and yet have taken nothing. CONSIDER, that we often labour much, and advance but little, which happens either, because we labour by night that is without the light of God's grace, being benighted by sin: Or that we depend more upon our own industry; then Gods gracious assistance: or finally because we labour for things which are not worth the labour, which are not permanent, which vanish away like a shadow Such are all earthly things, when they are sought for themselves, not directed and used to God's glory. Affection. It's in vain, my soul, to rise before the light. If sin have benighted us, grace must lead us, or else we wander in darkness, and walk further from our father's house. Beg it then earnestly, incessantly; have present recourse to the Sacraments, to those streams of grace. It is refused to none who seek it as they ought. distrust in our own force, which infallibly will fail us. Ask for things which are worthy of Gods giving; such as tend to our salvation, and his glory: not transitory toys which he leaves to his enemies; and refuses to his friends, in exercising mercy towards them. THE SECONDE MEDITATION FOR THE SAME SUNDAY. When they had done as our Saviour ordered them they enclosed a very great multitude of fishes, and their net was broken. THE FIRST POINTE. CONSIDER, that Peter and the rest who had laboured all night, and caught nothing, while they wholly depended upon their own industry and skill in fishing; as soon as they were taught by experience to distrust in their own endeavours, and to expect Christ's orders and times, with absolute dependence of his good pleasure, they were so fare from labouring in vain, that they presently enclosed a huge multitude of fishes, and were, in a manner agreably oppressed with plenty. Affection. We must not fail to labour my soul, and to use our uttermost endeavours (for this the God who endowed us with wit, and industry requires at our hands) however they may not always be answered with wished success. But this done, let's stay God's order, and pleasure and as absolutely depend upon his providence and goodness, as though we had used no endeavours at all, which without God's assistance would prove uneffectuall to our purpose. Neither he who plants is any thing, nor he who waters, but God who gives increase. THE SECONDE POINTE. Peter fell down at jesus his knees, saying go forth from me, o Lord; for I am a sinful man. CONSIDER that Peter was so fare from ascribing the taking that unexpected multitude of fish at one draught, either to his own skill, or even to the great credit he had with Christ, by whose power indeed that wonder was wrought; that contrarily he enters upon it into himself, by reflection what he is, and what God is, and humbly falls down at jesus his feet, giving all the glory to him, and acknowledging himself to be a poor sinner, unworthy of his presence. Affection. Let us, my soul, in all our achivements, and progress in spitit, learn a Christian behaviour of this humble saint, and never ascribe any thing to ourselves, but to the good giver of all good gifts; saying with the Psalmist: not to us, o Lord, not to us, but give glory to thine own name: for if we began well, it was by the favour of his preventing grace: if we advanced it was by the conduct of his concomitante grace: if we made any considerable progress; it was he that wrought it in us, who works as well the will as the performance according to his good pleasure, we being otherwise no better than poor sinful men. We are only my soul the happy, free, or voluntary instruments, which his mercy makes merit to receive afterwards a crown of justice at his heavenly hands. THE FIRST MEDITATION FOR THE FIFT SUNDAY AFTER WHITSUNDAY▪ Matt. 5. Unless your justice abound more than that of the Scribes and pharisees, you shall not enter into the Kingdom of heaven. CONSIDER, that the Scribes, and pharisees, fasted often, to wit, twice a week; prayed much paid the tithes of all they possessed; gave alms liberally; were very conversant in holy scriptures, and like great Rabbis interpreted them to the people: and yet Truth itself, jesus Christ, who can neither deceive nor be deceived, threatens us christian's, that unless our justice, virtue and perfection, be greater than theirs, we shall not enter into the Kingdom of heaven. Affection. Alas my dear Lord, if this be put down for an absolute and irrevocable Doom, pronounced by thy holy mouth; that unless the justice of us Christians, do abound more than that of the scribes etc. We shall not enter into the Kingdom of heaven; what will become of us, when we fall short even of what they perform? for are not our prayers cold and full of distractions? Our works of mercy as well corporal as spiritual very few? our fasts rather suffered, then performed with fervour? And yet unless our justice surpass theirs there are no hopes of heaven for us. THE SECONDE POINTE. CONSIDER that Christian justice, and perfection, doth not indeed consist in exterior actions, though otherwise good of their own natures, but take, their worth and excellency, from the interior intention; because all the beauty of the king's daughter, the soul, issues from the interior: If the intention, the eye of the the soul be simple, the whole body of the actions proceeding from thence, will be beautiful and agreeable. Nor are again every well meant action Christian perfection, but only ways to it, perfection consisting absolutely in the love of God and our neighbour. Affection. We are not then, my soul, so much to look what we do, as how it is done. Nor how good the action is in itself; as from what heart it proceedeth, with what purity of intention it is done. God is not delighted with the sacrifice of our lips, but of our hearts; and those too set upon that one necessary thing, charity: from which all our actions ought to issue, and to her finally to tend: because true Christian perfection, and the plenitude of the law, is love. THE SECONDE MEDITATION FOR THE SAME SUNDAY Thou shalt not kill, was it said of old: But I (Christ) say unto you, that he who is angry against his brother, shall be coulpable of judgement. CONSIDER, how sweet this law of love is (wherein Christian justice consists) and how dear it ought to be to us all, since it provides for all our advantages. It sets not only our life in assurance by saying: thou shall not kill: but even strives to make our otherwise miserable lives, delightful to us, by forbidding anger, taunting and deridinge words, and all manner of undervaluing one an other, intimated by the words Raca, and fool. Affection. O how happy! how happy were we Christians, my soul, did we live according to the prescript of this heavenly sweet law! O what a heaven should we find in earth, were our actions framed according to the directions and precepts of our divine Lawgiver. Our lives, our honours, our goods and all were in an undoubted safety: and our souls would enjoy a perpetual sabbath: while no detractions ruinating neighbours fame would be heard: no carrying of ill reports to one another which is destructive to brotherly charity, would be used: no contumelies, contempts and taunts would be practised Labour the due observance of this law, my soul, and so bless thyself with two heavens. Consider how agreeable this brotherly charity must needs be to our sweet Saviour, since he doth not only provide safety, and delight of our life while we observe his holy Law, according to that how good and delightful it is, for brethren to live unanimously together but even in case of transgression thereof, for our perfect reconcilement to our brother and him: if thou offerest thy gift at the Altar and there thou remember'st that thy brother hath any thing against thee leave there thy offering etc. and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift. Affection. O most delicious and heavenly Law! O admirable goodness of God to poor man! Who so closely linked his interests with ours, that if we be not right amongst ourselves, we are not right with him. If we have not peace with our brethren, we have not peace with him. If any man say I love God, and hates his brother, he is a liar, saith the beloved Apostle. Learn then to love, my soul, whom thy exemplar Christ so much loves, that he chooses rather to want his own proper worship, sacrifice, then that thy brother should want thy love. Thy offerings of thine austerities, thy prayers, thy communions, will never prove grateful to him, as long as thou willingly harbours grudging in thy breast against that poor brother of thine, for whom through love he died. The Meditations for this 6. sunday are the same with the 4. sunday in Lent. pag. 100 THE FIRST MEDITATION FOR THE SEAVENTH SUNDAY AFTER WHITSUNDAY. Take great heed of false Prophets, who come to you in the clothing of sheep, but inwardly are ravening wolves. Matt. 7. CONSIDER that we oft prove false Prophets or teachers to ourselves, and consequently our own seducers, while we use the fawning persuasion of our own virtue and goodness drawn from outward appearances, from the bark, leaves, or flowers, that is, from the clothing of sheep. Whereas we are taught by Wisdom itself that the true and certain decernement of from seeming virtues, is placed in the fruits they produce; that is, the subduing of the great sin pride; the mortification of our passions. Finally, the vanquishing of ourself love, selfwill, and self interest. Affection. Let's then, my soul, diligently, and impartially examine ourselves in point of our advancement in these virtues, and so we shall beware indeed of false Prophets, and be sure not to prove selfe-seducers. Do we make it our business to subdue pride, which doth then most assault us, when we most advance in virtue? Are the passions which we observe most to domineer in us, brought low? Is self love, and self-will, those pernicious sources of all our misery, vanquished? Is self interest subjected to the common good? Humbly hope then in our Lord, that all goes well with us. If not, know that virtue is not yet solidly rooted in us. THE SECONDE POINTE. Every good tree yieldeth good fruits, and the evil evil fruits. Matt. 7. CONSIDER, the good or bad fruits of the tree of our heart and thence we shall be able by the Evangelicall maxim, to decern, whether. If we meet with grapes and figues, that is with mild and meek thoughts, words, and comportments, know for certain the tree is good, they are not the fruits of thorns, and brambles, marry if we are true or false teachers or guides to ourselves while we seek for grapes and figues, we meet with thorns and thistles, that is with distaynefull bitter and sharp thoughts, words, and behaviour, know that the root is depraved, the fruits vitiated they are the productions of the bad tree, which cannot bring out good fruit. Affection. Do we, my soul, fast, watch, pray much? do we discipline, use great austerities, and communicate often They are indeed excellent means for the producing good fruits: yet are they not for all that the fruits themselves. They are certainly the clothings of the sheep: yet may a wolf lie under them. Our fruit saith S. Aug. is charity, see then whether coming from ours prayers &c. we find ourselves patiented, benign, without envy without perversity, not puffed up, not ambitious, not seeking our own, not provoking to anger, not thinking evil, not rejoicing upon iniquity, but rejoicing at truth, suffering all things, believing all things, hoping all things, bearing all things: and remain assured thence that our hart is right: and that we are happily tending towards our Beatitude. THE SECONDE MEDITATION FOR THE SAME SUNDAY Every tree which brings not forth good fruit shall be cut down and cast into the fire. THE FIRST POINT. CONSIDER, that every reasonable creature, of what quality soever, is a vine, or tree; planted in the vineyard, or orchard, of Christ jesus, against whom this dreadful doom is pronounced: it shall be cut down, and cast into the fire) in case it answer not to his expectation, but in lieu of true grapes, yielded nothing but wild grapes: that is, in lieu of true and virtues think to pay with appearances, and in lieu of the sweet and agreeable fruits of charity, yield nothing but bitterness, animosities, and aversions, amongst the citizens of heaven and Gods domestikes, who should but all have one hart and one soul. Affection. Let us daily, and diligently my soul, examine what fruits this tree of our hart produceth. It importeth no less than a blessed or cursed eternity. If sour grapes; bitterness of hart, envy, emulation, dissension, ah then, Truth affirms it shall be cut down, and cast into the fire. Alas it was not planted so, that such fruits should be expected from it. It was planted by the hand of God, watered which the precious blood of Chr. let nothing then but the sweet fruits of Christianity proceed from it. THE SECONDE POINT He that doth the will of my Father which is in heaven, he shall enter into the Kingdom of heaven. CONSIDER, that here the wisdom of heaven, in a few words lays us down the abridgement of all perfection and the blessed imitation of his whole life and passion; to wit, an absolute and loving resignation to the holy will of his heavenly father, as well in all that he did, as all that he suffered. I come not, saith that sweet Saviour, to do mine own will, but the will of my father who is in heaven: the things that please him I do always: not as I will but as thou wilt. Fawning words, and Lord Lord may please fools who desire to be flattered: but the actual complying with the will of God, is only grateful in his eyes who sees hearts. Affection. Let us then, my soul, absolutely, and for ever, renounce our own will; that disturber of our life, and depriver of our rest, peace, and true liberty, and yield it up into the secure guidance of God's holy will: having always, upon all occasions, in all our do and sufferings, in our heart and mouth: thy blessed will be done, my dear Lord and Master; who best knows what is most behooveful for me. I am most willingly in thy holy hands; turn me, and wind me, when thou wilt where thou wilt, and how thou wilt, thatthy will and mine may be but one. Repress in me, o Lord that unhappy liberty, by which I am able to will any other thing then what thou willest. THE FIRST MEDITATION FOR THE vl SUNDAY AFTER WHITSUNDAY. There was a certain rich man who had a bailiff. Luc. 16. CONSIDER that this rich man was God, the great Maker, and Master of all the earth: and the bailiff, man, every one of us, be we Masters or servants, rich or poor; who hold all that we have of that great Landlord: the goods of our body; the goods of our soul, and those of fortune; all is his, and all proceeds from his bountiful hand: we have the stewardship of them to work thereby our salvation; but the property remains still his. Affection. Let us not then, my soul, mistake ourselves, apprehending that we are Lords and Masters, while we are but indeed farmers (and removable at pleasure) of what seems to be ours. Be it fare from us to vaunt with him in the Apocalypse, that we are rich, and enriched, and want nothing: since indeed we are misers, and miserable, and poor, and blind, and naked. Let us render humble thanks, that he permitts us, with so much goodness, to make use of what is his, and by the good management thereof, to treasure up for eternity. THE SECONDE POINTE. CONSIDER that since we are not masters but Bailifeses only, and as such liable to render account, how much it behoves us to sit down, and observe how we manage all the parts of our farm And first how are the goods of our bodies employed, as our health, our strength, our beauty, our five senses. 2. how those of our mind; as our understanding, our will, our memory. 3. how those of fortune, as our moneys our Lands etc. Are not the first haply rather employed to offend than please our good Landlord? Are not the seconde in lieu of conversing above with the Angels, dissipated upon vain curiosities and follies? And are not the third, in steed of the purchase of heaven, misspent upon iniquity? Affection. Alas, my soul, how often hath that activity, strength, and bodiln beauty, while they made me grateful in the eyes of men, rendered me disloyal, and disagreeable in the eyes of God? upon what unworthy objects have mine eyes been frequently fixed? What vanities &c. have not mine ears been filled with? How ignobly have those noble endowments of the soul, whereby we approach near to the dignity of an Angel, been employed upon earth and earthliness? how prodigally have we not spent our means to buy vanity, and sin, which was lent us to feed the poor? Let's after this manner cast up our accounts: and we shall find a strange waste we have made of our Master's goods. THE SECONDE MEDITATION FOR THE SAME SUNDAY What hear I this of thee? to wit that thou haste wasted my goods. Luc. 16. THE FIRST POINTE. CONSIDER how often our good Landlord cries out to our ears and hearts by his word, his preacher, and private inspirations, reproaching us with the wasting of his goods, to make us beware before we come to the rendering of the account indeed: graciously seeming, as it were unwilling to surprise us saying: what is this I hear of thee? nay, which I see in thee, with an allseeing eye which cannot be deceived. Affection. Alas, my soul, deny it we can not▪ Our own conscience, is as an hundred witnesses to us. Such and such (reflecting in particular) wastes I have long made. The desires, and delights of my heart, which should have been God's part, I have dissipated upon imaginations and lies; while thy word o God striven to break through my deafness saying: Why do you fall in love with vanity, and pursue a lie? Thy blessed inspirations were redoubled again, and again, reproaching my disloyalty; in such and such things etc. and I answered those heavenly invitations, from time to time with a cold and ungrateful cras cras, to morrow and to morrow which were extended into months and years. I doubted not but that thy divine eyes weet still fixed upon me, and yet I feared not, while thou lookedst on, to misspend and dissipate what I knew was thine. THE SECONDE POINTE. Render an account of thy Bailifeshippe. CONSIDER that at length our lease which is but for life, with our life is expired: and infallibly we shall hear: render an account of thy Bailifshippe. The noise of our unruly passions would not permit us to hear God's word: his cries were made to deaf ears: his divine inspirations, the seeds of beatitude, fell upon rocky or high ways, that is hearts laid open to worldly vanities, where they took no root, and behold now, after so much precious time misspent, we have but a moment left to make our account in, upon which an eternity of blisle, or woe depends. Affection. That days, and weeks, and months, and years, my soul, do pass, is a thing we all do see, and know: nor doth time passed ever return again; nor can we know how much more is to follow. Only this we know that in this course of time every one shall meet with his last moment: and in it, as sure as God's in heaven, we shall be obliged to render account of all the moments of our life, of all in one. What would we not then do, my soul, to clear our account? And what should we not now do, to prevent so dreadful an expectation? Ponder it well and make resolutions accordingly. THE FIRST MEDITATION FOR THE NINGTH SUNDAY AFTER WHITSUNDAY. jesus drawing near jerusalem, and beholding it, wept upon it. S. Luc. 9 CONSIDER the great difference there is betwixt the judgements of men and those of God. Never did jerusalem seem to be in a more happy state, and more justly to rejoice then when they received their King, jesus-christ, withioyfull acclamations, and Hosannas, yet never drew it nearer to its ruin by putting Christ to an infamous death. They, spread palms and olive branches out of triumph: he, tears out of compassion. Affection. Learn by this, my soul, to know what rate we ought to put upon the joys and jollities of this world, which are but ordinarily the forerunners of ruin to our souls; and have true sorrows following them in at the heels. Nay though we receive jesus-christ himself into the cities of our souls, with more glorious Hosannas, and spreading of branches, then with serious discernements of the dread Majesty we receive, and the true fruits of charity, we are but preparing for: Not this man (jesus) but Barrabas: or tolle tolle crucifige. THE SECONDE POINTE. CONSIDER that the jerusalem indeed upon which our Saviour wept is our own ungrateful souls, which often turn the abundance of Christ's singular favours to our greater condemnation. The greater benefits we receive the greater gratitude we own, and the greater punishment shall we undergo if we answer not to them accordingly. What ought he to have done to his vineyard his beloved jews which he did not do by being borne and living among them, by his preaching, by his multiplied miracles? And what favours and graces have not we too received from his holy hand? Affection. O daugthers of jerusalem, inhabitants of Zion, forget not to make continual reflection, in what height of honour you are placed. God's free mercy did not only extend itself, to call you to be Christian Catholics, but even to that which is more noble and dear, to be peculiar spouses of Christ, whose work it is to converse with him day and night. You have not only heard his wotd, and heard of his miracles, as did the jews, but your hearts by a conquering grace was wrought to believe them. Beware you never permit ingratitude to dry up those fountains of mercy. Remember that it was said to the fairest among women; If thou know not thyself, go forth and follow thy fellows etc. THE SECONDE MEDITATION FOR THE SAME SUNDAY. If thou hadst known, in this thy day. CONSIDER, that haply we Christians know but too much to do solitle. Ignorance may some times excuse, but luke warmness, idleness, and negligence can never. We know what a dear price was put down at jerusalem for our ransom: and what an inestimable reward is prepared for us in the heavenly jerusalem. We know what endless torments are threatened if we live not according to the knowledge, and light of faith we have. We know that this day is yet ours, an acceptable time, a day of salvation, wherein more may be done for a sith, a tear, a contrite and humbled heart, then can be purchased by the prayers of all the saints in heaven, this day of our life being once past. Affection. And is it yet possible, my soul, that after all these wholesome and certain knowledges, we still live in a cold carelessness, as though there were nothing after this life; either to be feared or hoped for? Is it possible that we dare idly spend this day of ours lent us to work our salvation in? and still make bold to take new days with God, which were never promised us, for our coversion? Is there any of us so resolute, as would not weep were he assured that within three days he should be cited before the dreadful Tribunal of a wrathful judge, and yet while we have but one day we can call ours, or one present hour according to S. Paul we dare pass it in laughing, languishing, sleeping, etc. which lead to death: and be like those hazardous souls who spend their days in delights, and in a moment descend into Hell. THE SECONDE POINTE. Because thou hast not known the time of thy visitation. CONSIDER that our B. Saviour declares, that the cause of the utter destruction of jerusalem, was, because they did not know, that is, through ingratitude, obstinacy, and blindness, they acknowledged not the special favour of having the son of God sent to them in person, to visit them, to make them hear his sacred word from his own mouth: to work multitudes of miracles in their sight etc. Affection. Alas, my soul; I fear we know but too much, to perform so little as we do. Ah! the servant who knows the will of his Lord, and doth it not, shall be beaten with many stripes. And dare we deny that we know his will to be our sanctity: and that we ought to be perfect as our heavenly Father is perfect? and yet how coldly do we creep on in that way? Have we not frequently had the honour of his heavenly visits; heard his sugerred words; and experienced in our dead souls the miracles of his grace? Ah my soul, let us diligently call to mind the times of those gracious visitations, with the thankfulness of our whole hearts, and sing those sweet mercies for ever and ever. THE FIRST MEDITATION FOR THE TENTH SUNDAY AFTER WHITSUNDAY. The Pharisee standing prayed thus with himself Luc. 18. CONSIDER in this Parable the true description of a proud Petitioner, or rather of one that goes not so much to the Church to pray as to praise himself. He gave God thanks indeed, but with taking a vain complaceance in his gifts, esteeming himself so rich that he asked no more, nay he even insulted at the poor publican who asked. He is not like the rest of men (excepting none) extortioners, unjust, adulterers: nor is he like that publican, wherein he adds rash judgement to his pride. In fine half the law is but declining from evil, and all that, if you believe him, he has performed. Affection. Beware, my soul, of this proud prayer, which provokes Gods wroth upon us. What have we of grace or nature which we have not received? and if they be God's gifts why do we vainly glory in them, as though we had not received them? Why do we glory in them, and prefer ourselves before poor sinners, whom we look upon with disdaigne, who are, haply fare better than we in the sight of God. Let such as stand look that they fall not. Let our eyes be fixed upon our own defects, leaving God to judge our neighbour, to whom he stands or falls. THE SECONDE POINTE. I fast twice a week, I give tithes of all I possess etc. CONSIDER that pride still ascends, and gains ground. The Pharisee had already, in his own esteem, freed himself from all stain of sin, what rests for his pride but to preach his own virtues, that so Christian justice might appear accomplished in him. I fast twice a week, saith he, I give tithes of all I possess, not of the fruits of the earth only, according to the prescript of the law, but even of all without exception. Affection. Look upon this vain boasting, my soul, with horror, and carefully strive to avoid that dangerous shelf of presumption, upon which so many apparently devoute souls perish. What ever good works we do: how virtuous resolutions soever we make; find we never so much fervour, facility, and spiritual delight in the practice of virtue and goodness, let us still distrust in our selves, heartily acknowledging that we are nothing, we have nothing, we can do nothing of ourselves, not so much as think one good thought, but all our sufficiency is from God: having always in our mouths with the holy Church: Deus in adiutorium meum intend: Domine ad adiunandum me festina. THE SECONDE MEDITATION FOR THE SAME SUNDAY The Publican standing a fare off would not so much as lift up his eyes towards heaven. THE FIRST POINT. CONSIDER, in this poor Publican, the perfect picture of a true penitent. He stands a fare off, as judging himself unworthy to come near the Altar: he dares not so much as lift up his eyes to heaven: because shame and confusion had covered his countenance to have offended so great a Majesty: he knocks his breast, where sin was conceived and seems to take revenge of himself. He beseeches God to be merciful to him a sinner, exposing his misery only, for God's mercy to magnify itself upon. Affection. Let us not, my soul, be ashamed to learn of this poor publican what dispositions we ought to bring with us, when we go to sue to the dreadful majesty of God for remission of our sins. Nay rather let us blush, that after so long practise in spirituality, we fall short of that poor sinner: after so much light; so many heavenly inspirations; so many helps and assistances which he never had. And yet while our eyes lie open to every distraction, his, with confusion are fixed upon the ground, not daring to look upon the heavens: he takes revenge upon the breast wherein sin was conceived; and makes humbly confessed misery alone plead for mercy. THE SECONDE POINTE. Be merciful to me a sinner. CONSIDER, the contrary effects of the fare contrary proceed of the proud Pharisee and humble Publican. The Pharisee came with his hart full swollen with proud justice, and returned with his hands empty. The publican came loaden with humble injustice; and an empty hart, and he returns with his hands full, and is justified. The Pharisee preaches his own justice, innocence, and virtues, and yet returns humbled. The Publican, is so fare from pretending justice, innocence or virtue, that he pleads only his poverty and sinfulness, and relies wholly on God's mercy, and he returns home exalted. Affection. Let us, my soul, have as high conceits as we will of our own advancement in virtue, and good actions, pride will never prevail with God; nay it will insensibly lead us into confusion: God always disperses the proud in the conceit of his hart: and exaltes the humble: Those, he sends away with empty hands: these he replenishes with good things. For lo the poor underualued, despised Publican, who found none of his own justice, but his true poverty and misery to plead his cause, returns justified: while the Pharisee is sent away with confusion. THE FIRST MEDITATION FOR THE XI. SUNDAY AFTER WHITSUNDAY. And they bring to him (Christ) one deaf and dumb. Matt. 7. THE FIRST POINTE. CONSIDER, in this deaf and dumb man (cured by our Saviour in his passing by sidon etc.) the miserable condition of a poor soul, which happens often to be both deaf and dumb too. The greatest commerce that poor man hath with heaven, is either by speaking or hearing. I will speak to our Lord though I be but dust and ashes. Abraham speak o Lord for thy seruantheares. Psal: When the soul falls then into such a lythergie that it neither lists to speak to God by prayer: nor to hear God speak to it by his preachers, alas in what a lamentable state it is! Affection. Ah, my soul, if thou beest so unhappy to fall into so dangerous a disease, that thou hast neither list to pray, nor gust in prayer, nor yet inclination to hear, or read the word of God, whereby the soul should be strengthened, and nourished, fail not to testify to thy brethren, by sighs, and sobs, and tears, that thou liest sick of the palsy, and art sore tormented. Procure, at least, some good soul to go thy errand for thee, and signify to our merciful Saviour in what a sad condition thou art, as did the good Centurion for his servant. Thus do, and confidently hope for assistance in Gods good tyme. THE SECONDE POINT They besought him (Christ) that he would impose his hand upon him. CONSIDER, that we are taught by these good people how we ought to behave ourselves towards our distressed brother. They did not only bring him to our Saviour's presence, but they sue for him, and prevail with that God of pity to touch him with his holy hand and soon after to cure him. Affection. O my soul, how our dear Lord love's that brotherly love! They no sooner bring this distressed brother of theirs, and intercede for him, but that merciful hart is touched with compassion, and blesses them and him with the effects of their labours: and prayers: for his ears were opened and he spoke right. Let us hence learn never to fear to leave the dearest devotious we have, to afford offices of brotherly charity to our afflicted brother. What we do to them in quality of brothers of Christ, we do to Christ. THE SECONDE MEDITATION FOR THE SAME SUNDAY. And taking him from the multitude apart etc. THE FIRST POINTE. CONSIDER, that Christ took the Dumb man apart from the multitude, before he perfectly cured him; to teach us that there is no better way to cure our neighbours or ourselves, in case of our spiritual deafness and dumbness, then to quit the multitude, and to betake us to some holy retreat. There will Christ speak loud enough to be heard by the deafest ears: there will he make the tongues of the dumb speak loud enough too, to be heard by him, there will the cure be absolutely wrought, the ears being immediately opened, and the string of the tongue being loosed. Affection. I will lead her (the faithful soul) into the wilderness, and I will speak to her heart. The wilderness, my soul, where our deafness ought to be cured, is our chamber or Celle. There the world is silent, and breaks not our heads with its idle tumults and rumours, but leaves God his turn to speak. There he breaks through our deafness: saying, not to our ears, but to our hearts; I, not the world, am thy salvation, and says it so that we hear it. There it is too, that he makes our dumbness speak unto him, saying: O dear Lord thou haste made me to thyself, and for thyself, and thence it is, that wander where I will, I: am at unrest and even wearied out till I return to thee. Thou hast made my soul capable of thy immensity, and no less thing than thyself, can, or shall ever satiate that large capacity. Da mihi te, red mihi te. For this will I day lie cry Thou art my hearts repose Dark night's my day in thee In solitude my God's A multitude to me. THE SECONDE POINT, He doth all things well, making the deaf to hear and the dumb to speak. CONSIDER the exceeding gratitude of those good people for a temporal benefit; and that done not to themselves neither; but to their neighbour; while we hardly take notice of so many spiritual ones done to ourselves every day. They, though otherwise commanded to tell no body: cannot contain themselves, but they cry it out to every body, with joy and wonderment, freely publishing, that he doth all things well, making the deaf to hear, and the dumb to speak. Affection. O my Lord, my life, and my dearest delight, what is any man able to say of thee bearing any proportion to the multitude of thy mercies showed to man? shall we therefore be silent? o Noah, for woe be to them who are silent in thy praise, since even they who speak most thereof, may be accounted to be but even dumb. I am my dear Lord thy redeemed slave; thou haste thundered through my deafness, and broken my bonds asunder; Let my heart, and my tongue praise thee, and let all my bowels say; o Lord who is like to thee? say therefore, my soul, if I forget thee, let my right hand be forgotten: let my tongue cleave to my jaws if I do not remember thee; and place thee in the begining of all my joys. THE FiRST MEDITATION FOR THE XII. SUNDAY. AFTER WHITSUNDAY. Blessed are the eyes which see what you see. Luc. 10. THE FIRST POINTE. CONSIDER how great a Blessing it was indeed for a company of poor fisher men to behold God incarnated: fimiliarly to converse with him: to discourse with him in a friendly manner: to sit at table and eat and drink with him, to be the hearers of the sacred words which streamed from his divine lips: to be companions of his labours etc. To see him in earth a mild Emmanuel, whom the Cherubins and Seraphins adore with trembling in heaven. Affection. Certes, my soul, this was a great blessing; and a thing ardently breathed after by the Patriarches and Prophets, who cried out: come o Lord, and delay not: come and pardon the sins of thy people, come and save man, whom thou didst make of clay. I would to God thou wouldst burst the heavens and descend: and yet this happiness was not granted them; while we Christians enjoy that or a greater. For though (as S. chrysostom comfortably saith) we have not the happiness to be hold his form, and figure; his apparel etc. Yet we see him, we touch him, we eat him. O my soul, what a singular honour is this, to be fed with him, to be united to him; and to be made one body of Christ, and one flesh. THE SECONDE POINTE. CONSIDER that though those good jews (the Apostles) to whom the son of God was especially sent, had a benediction of preference, to have seen him in person; yet was there another, no less meritorious, left for us poor gentiles of seeing him by faith, attested by the same Truth: Blessed are they who have not seen, and have believed: for there, saith Gregory, faith hath more merit, where humane reason produceth no evidence. Affection. However, my soul, the preference of seeing our Saviour in body visibly may seem a great happiness, yet it is not therein, that the happiness of a Christian doth consist, but in that he believes by a firm faith, him whom the Apostles saw, to be truly the son of God: and by so believing gins to hope in him, and to aspire to his love: since, according to S. Augustine, it is the duty of a faithful man to believe what he sees not, that by the merit of that faith, he may hope both to see, and love. THE SECONDE MEDITATION FOR THE SAME SUNDAY. What is written in the Law. CONSIDER that this question of this Doctor in the law: Master what must I do to possess life everlasting? may put us in mind, that to appear wise and careful of our salvation, we often put questions to God and man, saying: what are we to do to advance in perfection: to be truly vertuows, to attain to life everlasting etc. whereas without ask, we know it well enough: for do not we read in the law? are we not all taught in our Catechism? Thou shall love the Lord, thy God, with all thy hart with all thy soul: and thy neighbour as thyself. Affection. No, my soul; let us not wilfully feign to be ignorant of what we know. Nor knowing it, seek for some new perfection. The thing commanded by God, (by the observance of which we are to live everlastingly) is neither above us, nor fare off from us. It is not placed above the heavens, or beyond the sea's; but is very near us, in our mouth and in our hart. Thou shalt love the Lord thy God, with all thy hart, with all thy soul, and thy neighbour as thyself. Ah, saith loving S. August. had it not been enough to have permitted me the honour of loving thee: but thou must command it: yea and threaten me, huge punishments if I do it not. Ah dear Lord were it not the worst of punishments, to be prohibited, or deprived of that love? THE SECONDE POINT, Who is my neighbour? CONSIDER that though that great Doctor of the law asked a question where he had no doubt as he was forced to acknowledge (for he red in the law and knew well, that to live, he was to love God above all things and his neighbour as himself) yet still he has another doubt to put, to wit, who is his neighbour? To which our Saviour in effect answers; not jews to jews only, but jews to Samaritons' too, and Samaritons' also to jews; that is, according to S. Augustine, every man is neighbour to every man: for we ought to understand him to be our neighbour, to whom we own works of mercy, in his present or future want: as he too the like to us, in like necessity. Affection. Let then the account of our neighbourhood, my soul, and our love to the same extend itself to no less a compass then the bounds of the whole world: Let us love, that is, do well to, speak well to, wish well to all men, of what condition, profession, religion, and nation soever they be. Let us pray for Turk, jew, and Gentile, least in thinking to hate an enemy, we indeed may hate a friend; the Turk happy in God's divine prescience being nearer to him then we. Let this, saith the loving S. Audgustine, be thought upon; let this be meditated; let this be retained in memory let this be done; let this be fully accomplished. THE FIRST MEDITATION FOR THE XIII. SUNDAY AFTER WHITSUNDAY There met him ten Lepers, who stood a fare off, and cried with a loud voice, saying jesus Master have mercy on us. Luc. 17. CONSIDER in these corporal Lepers, how spiritual Lepers ought to behave themselves to procure their cure. They stay not till they be called; the horror of what they suffer is a sufficient spur to them. They come in troops, and waylay him from whom they hope for cure. They stand a fare off, esteeming themselves infectious, and unworthy to approach. They cry out with a loud voice, without specifying their desire, knowing well that their loathsome outside speaks that, with more force and pity to their Master jesus, to whose mercy they leave themselves. Affection. Ah, my soul, do we use this promptitude in point of our leprosies, or other spiritual diseases? or rather do we not use, a quite contrary proceeding, while we daily hear redoubled in our ears (lose the bands of thy neck, o captive daughter of Zion. How long wilt thou be heavie-harted, and love a lie?) and yet we sleep on: and yet while we live in a loathsome languishment, we seek some more time to remain unhappy Do we cry out with loud voices, or rather so low and faintly as though we feared that God should hear us, and cure us too soon? a miserable condition wherein the great S. Augustine sometimes found himself, and pitifully lamented it. Ah, my soul, if we be so miserable, as not yet to be in terms to beg heartily for our perfect cure, let us not fail, at least, to say open the mass of our universal misery, before the eyes of our most merciful Lord, to plead for merry. THE SECONDE POINTE. CONSIDER that we all are weak and miserable enough, to have fallen, or to be subject to fall into spiritual leprosies, by the infection of sin, which conueys its poison all over the whole body of our actions: to wit by pride, envy, hatred, want of right intentions, duplicity of hart, which depraves all our best works, and derives an universal deformity or leprosy upon us. Affection. Alas, my poor soul, this leprosy is but too ordinary, how little soever unhappy man seems sensible of it: nor finds it any cure, save from the hand of God alone. Let us every one lay his hand upon his own hart, and impartially acknowledge the truth. Why are we disquieted and troubled upon small reprehensions, and underualuing? marry because the Idol pride which we have set up in our own hearts is not equally adored by others. Is pride there then? her sister envy is not fare absent; and thence we are grieved at our neighbours good and excellency. And if pride and envy, the Devil's eldest daughters be present, hatred their youngest sister is at hand to wish evil and do mischief. To these are our intentious suited, and duplicity used to cover all deformities, Use diligence my soul to subdue all sin, yet let our most vigilant care be employed, to stifle this hellish brood, by earnestly begging of the divine mercy, that humility and charity, those heaven-bred sisters, may quite destroy, Pride, envy and hatred in our hearts. THE SECONDE MEDITATION FOR THE SAME SUNDAY. As he saw them, he said: go show yourselves to the priests etc. and as they went they were made clean. THE FIRST POINTE. CONSIDER that, with what ever care and diligence we seek for jesus at what distance soever we stand a loof from him out of a sense of our own unworthiness: how loud soever we cry, and how humbly soever we disclose our sores, it often happens that we are not presently cured, but are sent to the priests to discern betwixt leper and leper, and by that means we are made clean. It is happiness enough for a poor sinner that he is graciously looked upon by a Saviour and told by him what he is to do for his cure. Affection. Beware, my soul, of ever proving so audacious as to prescribe to jesus, either the manner, or time of thy cure, be it of what corporal or spiritual disease soever. Fear not to beg of the divine goodness what we find we want, especially things appertaining to our eternity. But having performed rhat duty, let's humbly and willingly leave the rest to God's sweet disposition. The divine S. Paul, blushed to find himself subject to the stings of the flesh, and he frequently petitioned to heaven for the cure. Yet his answer from God was not his delivery, but my grace is sufficient for thee. Which he received with so much resignation and satisfaction, that he did, not only suffer his infirmities willingly, but pleased himself in them, but even gloried in them; because he found indeed that virtue was perfected in infirmity, and by that means Christ's virtue, humility, did inhabit his chaste soul. THE SECONDE POINTE. jesus said, were not ten made clean, and where are the nine. CONSIDER, that though ingratitude is always odious to God, and man, yet is it never more sensible, then when many benefits are done freely to many, and that without any preceedente deserts: especially when it is found in those, who by preference were loved and caressed before and above all the rest. So it happens in this day's Gospel. Ten were cured; and one only returned to give thanks. Ten were cured, whereof nine were jews; his choysen people; amongst whom he was borne; with whom he conversed; to whom he preached; before whom he wrought so many miracles; while yet one only stranger, a poor Samaritane, comes bacl with his mouth and heart full of thanks giving. Affection. May we not fear, my soul, that this sad reproach of ingratitude, may be more justly made by jesus Christ to Christian hearts, then to those above mentioned to whom he saith were not ten made clean? and where are the nine? There was none that returned, and gave glory to God, but this stranger. Where are the nine? to wit the jews whom I mome favoured? Where are the nine? to wit the priests and religious who have yet shared more deeply in my favours? Answer my soul, and tell where they are. They are the first in dignity. And will they prove the last in their acknewledgements? They are a regal preistoode; citizens of the faints, and Gods domestikes. And shall the gratitude of strangers tear heaven out of their hands? The unlearned cries out the great S. Augustine, snatch heaven away from us, while we with our learning wallow in flesh and blood! THE FIRST MEDITATION FOR THE XIV. SUNDAY AFTER WHITSUNDAY. No man can screw two Masters. Matt. 6. FIRST POINT. CONSIDER that as it is impossible for a man to serve two Masters, so it is most unjust to serve any more than one. We are wholly his by creation: his by conservation: and wholly and absolutely his by redemption, wherein he bought us, his slaves, at the price of his precious blood. To whom then can any of our services be due, but to him alone who purchased us at so dear a rate? Affection. O God, I am thy servant, I am thy servant, and the son of thy handmaid, the Catholic Church. It was thyself, and no other, who broke my bands in sunder: It was thyself who tore in pieces the handwriting of our condemnation, and nailed it to the cross: It was not with corruptible things neither, as gold and silver, that thou paydst my ransom, but with the immaculate blood of the tender lamb who died for us. I will therefore sacrifice myself and all my services in a holocauste of praises to thee. Let my heart praise the, let my tongue praise thee, let all that is within me say: o my dear Lord and master, who is like to thee? THE SECONDE POINTE. No man can serve two masters. CONSIDER that our Saviour by the impossibility of serving two, infers the necessity of serving one master only, and by that one again, he leads us to his diviue unity, by which alone we can be made eternally happy with him, according to that of S. john: Father, as thou art in me, and I in thee, so let my servants be but one in us. And if one Master, and one servant, by means of this divine unity, one service, one intention of serving him alone, of loving him alone, of adoring him alone, as being truly his Vassals. Affection. O my dear Rabbony, let the intention of all my poor services be for thee alone, that I may thereby run on a pace towards thy holy unity: that so my beloved may be mine and I wholly his: and that I may esteem it my only happiness, to adhere to my God, and to love that one necessary thing, the God of my heart, and my part for ever: whom to serve is truly to reign. O jesus banish from my hart all the loves which divide it betwixt thee and the world: that it may serve and love thee absolutely, in all times, and places. THE SECONDE MEDITATION FOR THE SAME SUNDAY AFTER WHITSUNDAY. Be not careful what you should eat or what garment you should put on etc. THE FIRST POINTE. CONSIDER how our B. Saviour, labours, as it were, by force of arguments to free us from immoderate care and solicitude about our meat drink and clothes. And thus he urges. Your life; and your body which you have by my free gift, are of more worth, than meat and clothes; if then, I give you what is greater, why should you doubt of receiving what is less? Again; the fowls of the air, and the flowers of the field are provided, with feathers to cloth them, and fitting nourishment to relieve them, much more man than (concludes our Saviour) who is the Lord and Master of them all. Affection. Let a diligent and moderate care my soul, be used in all things, but let inordinate care and solicitude be banished from that Christian heart which should be wholly free to seek Christ, his justice and his Kingdom. Those other things may be sought too, but with moderation, with iudifferencie, without distrust of that great providence, which doth furnish necessaries for fare less cansiderable things. Let them be sought as things to be used in the way, not to be enjoyed, not to take up our thoughts, and engage our hearts, which must be reserved as a place for our Lord, and a tabernacle for the God of jacob. THE SECONDE POINTE. For your father knoweth that you need all these things. CONSIDER that our saviour goes still on, to break down our solicitude and self confidence, that our chief dependence may be of his divine providence; not in our own. First by reason of the little power we have, being not able to add one inch to our stature: secondly because by that strange solicitude, we should be like the heathens who seek the same things. Thirdly because thereby we forget our own happy condition of being children to an almighty Father, who knows that we need all these things. Affection. To depend upon ourselves my soul, is to depend upon misery, and poverty, and to fail in our expectation and hope in our Lord, and pray to him, and thou shalt be fed in his riches. There is no want to those that love him. We have a good father, who is allseeing and knows what we want: who is all-powerfull, and able to give it. Let us be good children then, and entirely confide in his fatherly providence: he love's us; nor doth he love, and forsake. Nay, saith that dear father of ours, I will not leave you orphans. THE FIRST MEDITATION FOR THE XV. SUNDAY AFTER WHITSUNDAY. jesus went into a city called Naim etc. And behold a dead man was carried forth. Luc 7. THE FIRST POINTE. CONSIDER that though God is justly admirable, and aught most justly to be admired in all his works: yet it happens almost generally by man's stupidity and dulness, that he is more admired, magnified, and praised for things less admirable, while greater things are passed over with little consideration. One young man is here restored to life, and the whole multitu de who accompaigned the corpse, magnified God, publishing that a great prophet was risen amongst them, and that God had visited his people. Thousands are daily restored to the life of the soul by verrue of the Sacraments of Baptism and penance, and little notice is taken of it. Affection. Ay me, my soul, we are but little ones, and thence we speak as little ones, we understand as little ones, we think as little ones, our thoughts reach little further, than our eyes are able to see, and by them we frame our judgements, not by the light of faith. And thence it is that we more magnify God for some temporal blessing, as delivery from sickness, danger, or death, then for multitudes of mercy which we daily experience. And more admire and love him, upon the delivery of one body from a temporal death: then a thousand thousand souls, by his grace, from an eternal death. THE SECONDE POINTE. Behold a dead man was carried forth, the only son of his mother. CONSIDER that as grey heirs, length of years, and frequent infirmities, do daily and hourly threaten the old man, that he cannot live long: so frequent experience ought to assure us, that young men may, and often do, die soon, yea in the very flower of their age; as did he here, being the only son of his mother, whose corpse was carried forth. Wherein all her hopes of a successor failed: and however he might have fed himself with the expectation of a rich inheritance, all that falls to him from his poor mournful mother, mounts to no more, than her comfortless tears, which fall fruitlessly to the ground. Affection. For an old man to promise himself long life, is a thing worthy to be laughed at: so fare hath old age robbd him of all rational hopes! And for a young man, be he never so young, to give himself assurance of a long life, deserves to be wept at. Let no man think he can make a league with death. Youth is no proof against it. Nay it is even fare more subject to innumerable dismal occasions thereof, as daily experience puts us out of doubt. What are we to do then, my soul, but to banish all assurance of life from our thoughts, and so to live as though we were every hour to die; hearing continually with S. Hierome, the trumpet sounding: Arise, o ye dead, and come to judgement. THE SECONDE MEDITATION FOR THE SAME SUNDAY Behold a dead man was carried forth &c. accompaigned with a great multitude etc. CONSIDER that a day will come (God only knows how soone) when the soul, which now animates this body, shall be driven out, and the poor senseless lump shall be left; to be brought forth, as this young man's was, to be accompaigned to the grave by some number of friends, who haply may bestow some few tears, or small commendation upon it, before they throw that useless and loathsome mass into the ground, which some times had been overualued at an unjust rate both by our seland others, as now it too plainly appears. Affection. This day, my soul, will as surely arrive, as it is sure that man is but man; that is, a subject of corruption and death, to wit, it is decreed in the supreme Court that men shall once die. That is the immortal soul shall be separated, from this body of earth, which did overloade itt, and incline it to earthliness. This mass of corruption was it, which we so pampered, so cherished, so adorned, so admired, and loved to hear admired by others. And lo now a tender mother, will give no longer lodging to it, though it be all that's left of her only child, but brings it forth to be cast into the earth. THE SECONDE POINTE. CONSIDER that we read in the Gospel of three sorts of dead bodies, restored to life by our Saviour, which perfectly represent three kinds of souls dead by sin. That of the Archsynagogues daughter, who was truly dead, but was not yet carried forth. Representing a soul who consented to mortal sin in thought, without any exterior action. That of the widow's only son who was dead and carried forth, expressing one who did not only consent in thought, but performed it in effect. Finally that of Lazarus, who was four days dead, and began to be corrupted? pointing out the soul which is not only dead by sin, but even dead and buried, in the bad custom of sinning. All which notwithstanding our Saviour was merciful, and powerful enough to raise to life. Affection. Have we then, my soul, pleased ourselves in thought, and consented to what wisdom prohibiteth. Hope in gods mercy, and by his assistance this death will rather prove a sleep, than death itself: the Maid is not dead but she sleeps. Or have we been unhappy enough, to have committed in work what pleased us in thought? all hope is not yet past, the dead man is not yet buried. God has power enough to say. Young man I say to thee rise. Or are we haply so extremely miserable, as not only to have offended in thought, and work, but even to be dead, buried and corrupted, in a long and dissolute custom of sinning. Enter not yet into despair neither, Lazarus who stuncke in his grave is raised to life. God neither wants goodness, nor power to pardon, so we have resolution, by his grace, to quit our ill ways etc. Resolution. Let's run over our life in the bitterness of our heart: humble our selves under the powerful hand of God: and incessantly beg for pardon, for what is past, and grace for the time to come THE FIRST MEDITATION FOR THE XVI. SUNDAY AFTER WHITSUNDAY. And they (the Parisies) observed him. Luc. 14. CONSIDER that the Parisies invited our Saviour jesus Chr. to dinner, not so much out of respect to him, as with a malicious intention to pry into his actions, and to observe his words, and comportements to censure him. Whence we may gather that it is not the spirit of a Christian, but the proud and malicious humour of a Pharisee, to leave the care of ourself, (as being in self conceit above the pitch of other men) to observe the words and actions of our neighbour (which concern us not) especially those which are the worst, or by our malice we turn to the worst. Affection. Let us not trouble ourselves my soul, with what concerns us not. Every one stands or falls to himself. Every one shall be judged according to his own, not his brother's works. It behoves us then, to have compassion of him, and to pray for him, not to censure him. Nay rather let us turn our zeal, where it ought to be employed; to weep upon ourselves, and our own deffaults. That poor sinner whom we reprehend, is a saint (for any thing we know) in the sight of God. THE SECONDE POINTE. CONSIDER, that though our B. Saviour, who sees into the hearts of men, knew well enough with what a black design he was invited by the pharisees, yet he disdaygned not for all that, to go among them, to do the work of his heavenly father; by miracles to prove who he was; by wisdom to confound their craft, and by patience and mildness to subdue their malice. Affection. Let us never, my soul, cease to do God's work, and our duty, to glorify his name, upon the apprehension or even knowledge we have, that the perversity of others may but make an ill use of it. By saying and doing what belongs to us, we save our own souls, which is our greatest duty. And with all we give good example and sow seeds of virtue for others. In God's good time they will sprout up, and produce wished effects. God is a hammer which tears rocks a sunder. Let us never fail to sow and water, leaving the increase to his blessed providence. THE SECONDE MEDITATION FOR THE SAME SUNDAY When show are invited to a marriage sit not down in the first place. CONSIDER that we are all invited to the marriage of the Lamb: and the way to arrive happily at it, is, the imitation of his words and works, by whose goodness we are invited to it. Pride was the great sin he came to decrye. Affect not saith he the first place: but learn of me who am mild and humble of heart. All his life, from the crib to the Cross, was humble and abject. He was described by his Prophet to be the last of men: Finally he humbled himself, being made obedient even to death, and the death of the Cross. Affection. This is the way to heaven, my soul, which Christ marked out to us, nor is there any other: who takes not this way runs quite country. The abject way of the Cross, is the way to the crown of glory. Pride can never ascend with humbled Christ. Our ambitionating of the first place in earth, will never bring us even to the last in heaven. O let us learn then, my soul, this dear lesson, humility, of him, who by word, and work, shown himself mild and humble of heart, and we shall infallibly find rest and peace to our souls here below, and eternal repose with him above in glory. THE SECONDE POINTE. Sat down in the lowest place etc. He that humbles himself, shall be exalted. CONSIDER that if we did well ponder our own misery, we should need no other motive to choose the lowest place. Our own sins we well know; but of other men's we are always ignorant. We are nothing, but by God's conservation: we have nothing, but by his gift: we can do nothing but by his assistance. This, alone, I say, should be sufficient to humble us; and never suffer us to prefer ourselves before any. Howbeit our good God gives us yet another motive, which is our own interest, exaltation, and true honour. And for this we have the word of Truth that can never fail. He that humbles himself shall be exalted. Affection. O, my soul, that either the knowledge of our own misery and nothing; or the comforts of Gods sure promises of exaltation and glory, would once make us effectually embrace that dea re virtue of Christ's humility. So should we always enjoy a calm and permanent peace: so should we easily appease our angry neighbours wroth against us. So should the holy Ghost repose upon us, and multiply his holy grace in us, which in his good time he would crown with exaltation and glory. THE FIRST MEDITATION FOR THE XVII▪ SUNDAY AFTER WHITSUNDAY. The pharisees came to jesus faying Master, which is the greatest commandment of the law? Matt. 22. THE FIRST POINTE. CONSIDER, that the pharisees come together to jesus, which was the true way to their eternal happiness. But as they come pharisees; so they return pharisees that is, full of pride and presumption. They call him Master, but it is not to become his true Disciples, but to tempt him, and to pose him. A learned Doctor among them, asks him which is the great commandment in the Law; while yet he is ignorant in the lesser; to wit, that he who comes to God ought to believe that he is: which they did not. So that they were rather mockers, than Masters, or even good scholars. Affection. Let us approach to God, my soul, as S. Paul taught us, with a true heart, in fullness of faith; not as the pharisees did with pride and presumption. Let us come to him, in simplicity and humility of mind, as poor ignorant scholars to learn his blessed will: not as great Masters puffed up with our own knowledge, to tempt and teach him. Let's first believe in him, that he is the son of the living God; because without faith it is impossible to please him: and learn of him, to be mild and humble of heart, and so we shall find rest to our souls; which in high, and proud questions, can never be found. THE SECONDE POINTE. Thou shalt love thy Lord thy God from thy whole heart, with thy whole soul, and with thy whole mind. This is the greatest and first commandment. CONSIDER that this commandment of the love of God above all things, is most justly called the first, and greatest. The first, because it ought to possess the first place in our heart. The first again; because it ought to be in man's soul, what the first … oover is in the heavens, which gives first motion to all the rest. And it is the greatest, because its whole aim is summum bonum the soweraigne Good, the greatest too; because it comprises all God's Law, and all the virtues in a most eminent manner. Affection. O my soul, how sweet, how heavenly sweet, is this law of love, which either finds all things easy, or makes them such! How gracious is this divine Law giver, who delivers us so sweet a Law! What is man, o Lord, thou shouldst so magnify him, and place thy heavenly heart upon him? What is man to thee, I say, that thou shouldst command him to love thee: yea and to be angry, and threaten to lay huge punishments upon him, if he love thee not. Alas is it not, of itself, punishment great enough, if he do not love. Alas should poor subjects who hold all of the Kings of the earth, need any such threats to induce them to love them? THE SECONDE MEDITATION FOR THE SAME SUNDAY. Thou shalt love the Lord thy God with all thy hart etc. THE FIRST POINT. CONSIDER in what manner, and with what measure we ought to love our Lord God. And we are told by S. Bernard that the measure of loving God is to love him without measure: from our whole heart; saith our blessed Saviour, by placing all our affections upon him. With our whole soul; not permitting any of the passions to contest with it. With our whole mind; by making choice of the best means imaginable, to accomplish his blessed will in the most perfect manner that man is capable off here below. Affection. This is the only thing, my soul, wherein there can be no excess. He is infinitely more lovely, than we are able to be loving. O what a happiness it is to be oppressed with the abundance of goodness. Let's dilate our narrow hearts; dare as much as we are able: breath after him incessantly; and yet humbly acknowledge that we fall infinitely short of what is due: saying with S. Augustine let me love thee, o Lord, as much as I wish, and as much as I ought: wherein, that I may not fail, prove, as the Author of the precept, so the giver of the grace to perform it: give what thou commandest o Lord, and command what thou wilt. THE SECONDE POINTE. And the seeonde (commandment) is like to this: Thou shalt love thy neighbour as thyself. CONSIDER that our B. Saviour, had no sooner established that right of love which is indispensably due to his heavenly Father, but he falls upon the duty of his adoptive brethren to one another, which he also places in love; saying: thou shalt love thy neighbour as thyself. With this difference notwithstanding: that the measure of the love of God, is, to love him without measure: and the measure of the love of our neighbour, is, to love him as ourselves: that, aught to be exhibited to God, because he is infinitely Good: this, to our neighbour (be he good or bad) because it was commanded us, by an infinite Goodness. Affection. O dear God how good thou art, to men of right hearts! O divine wisdom, how wisely, and sweetly thou disposest of all things! My soul, if man had been left to wish what he would, what other law could he have wished, than what he has, a law of love? Wherein God and man's interests are so woven together, that the one will not be admitted without the other. In vain do we profess to love God, if we hate our neighbour, whom he commands us to love. Nay, saith the loving S. Augustine, this must be put down for a certain truth, that there is no surer way to attain to God's favour then the love of man to man. Ama & fac quod vis. THE FIRST MEDITATION FOR THE XVIII. SUNDAY AFTER WHITSUNDAY jesus etc. said to the sick of the palsy: have a good heart son, thy sins are forgiven thee. Matt. 9 CONSIDER that God's goodness and bounty is so great, that he often gives us not only what we ask, but even other things which we ask not, which are fare greater and better. The poor sick of the palsy: aimed only at a temporal blessing, the cure of his infirmity, and behold he meets with fare more, the remission of his sins, from the mouth of truth, saying: have a good heart son, thy sins are forgiven thee. Affection. Such is the goodness of our good and bountiful God, my soul, that when we have an humble recourse to him in simplicity of heart, he grants us often not only what we desire, but what he sees we most need. As at other times, in exercising his mercy, he refuses us what we desire, to grant us things more conducing to our eternal good: being still equally good, as well in what he gives, as what he denies. If we pray then day and night and be not heard, as it happened to our blessed Saviour himself, let us rest assured, that what we asked was not for our advantage, acquiescing therein to God's wise providence, and desiring above all things to hear: son thy sins are forgiven thee. THE SECONDE POINTE. CONSIDER that this wise Physician of ours, doth not only show his goodness and liberality in the care of the poor man's corporal and spiritual infirmities, but manifestes his wisdom also in the manner of the cure: to wit, he first takes away the cause, which is sin. By sin it was, saith the great Apostle, that death, (and consequently all diseases leading to death) got first footing in the world: and this woeful cause being once removed from the soul he proceeds to the cure of the body. Arise take up thy bed, and go into thy house. Affection. Let us learn then, my soul, of wisdom itself, to be wise, when we endeavour the cure of our diseased soul. Let's observe the causes and occasions wherein we find ourselves. It is still in such and such circumstances I find my fall. It is in such companies I continually meet with the disease or death of my soul. Let us in time judge ourselves, that we may not be more rigorously judged. That eye of scandal must necessarily be plucked out, and thrown away without the reach of danger, which who loveth shall perish in it. That hand, which draws us into sin, must be cut off; its mercy to ourselves, not cruelty. Better it is, saith Truth itself; that one of thy limbs perish, rather than that thy whole body go into Hell fire. THE SECONDE MEDITATION FOR THE SAME SUNDAY Certain Scribes say within themselves he blaspheameth. THE FIRST POINTE. CONSIDER, that as charity and goodness makes the best of all things by a friendly interpretation: so pride and malice turns all to the worst. Our B. Saviour graciously daignes, as well to cure the infirmities of the sick man's body, as the wounds of his soul, and the Scribes with their worldly wisdom, cry out he blasphemes. Whereas less learning than they proudly pretended to, might easily have fitted them with a better consequence. To wit, none can forgive sins but God alone: But this man, jesus, forgives sins: therefore he is God, the son of God, the Messiah whom we expect. Affection. It is the venomous property of the spider, my soul, to turn all into poison: while the gentile honey be makes honey of all she meets with. Let's not judge, and we shall not be judged: for in deed, if we observe it well, we condemn ourselves in the very thing wherein we judge another, while we do ourselves the same thing. Let us learn hereby to be slow in censuring: for we seldom fully understand the business: as also to have patience to have our best actions censured by others, who understand them not, since we best know how subject we are to offend in many things. THE SECONDE POINTE. The multitudes seeing it &c. glorified God who gave such power to men. THE FIRST POINTE. CONSIDER that while the proud and malicious Scribes turn Christ's best actions to their own perdition: the simple multitudes turn them to their advantage and God's glory. They both hear and see the same things. To wit: thy sins are forgiven thee: arise take up thy bed and go into thy house. The Scribes find blaspheamie in it: the simple people, contrarily, God's power and wisdom; which they acknowledge with admiring reverence, and glorify him who gave such power to men. Affection. The high conceits we have, my soul, of our own knowledge; was never the way to know God. He is high indeed, but he graciously looks down upon low things: while high hearts he places a fair off. It is not, my soul, it is not the vivacity of understanding, but the simplicity of believing which saves the most part of men, saith holy S. Augustine, as here we see it happens with the unlearned multitude. The minds of men have no sure access to wisdom, and salvation, unless humble faith first prepare them to reason, and true knowledge, which pride is not capable of. THE FIRST MEDITATION FOR THE XIX. SUNDAY AFTER WHITSUNDAY. A King made a marriage to his son; and sent his servants to call them that were invited to the marriage. Matt. 22. THE FIRST POINTE. CONSIDER that the King who made this marriage, was the King of heaven, who decreed in his high counsel, from all eternity, that his only begotten son, should espouse man's nature, and become like to one of us. His servants who were sent to invite were the Patriarches and Prophets first. Then the son himself, who spoke, by his own mouth: and after that, the Apostles and Disciples, who were sent into all the earth, to preach. The invited, were men, dispersed over all the world. Affection. O the infinite goodness of God, who (while he enjoyed himself in his blessed eternity, in self beatitude, without any want, or possibility of want of any thing could ever be ours) who I say had thoughts of love for us, while we yet were not, to make us be, and so to be, as even to be capable of himself and of the happiness he enjoyed from all eternity, And whereas he had but one only son, he would not have him alone, but sent him down to make men his adop tive brethren, to share with him in that eternal kingdom of his. He sent, I say a son to invite servants to that same son's marriage Banquet, which is to be made in heaven, and to continue for all eternity. THE SECONDE POINT, CONSIDER how ungrateful man dealt with those who were sent to invite him (a thing so honourable to him) to the marriage of a kings only son: and so advantageous withal; to wit, not only to feast with him, but to be coheires with him of his Kingdom. He did not only refuse to come: but even laid violent hands of those who were sent to invite? yea of them you kill and crucify, and of them you scourge in your Synagogues, and persecute from city to city. Nay man's malice went yet further: the King's only son is sent; and of him they say; this is the heir let us kill him, and the inheritance will be ours. Affection. Admire, my soul, to see Gods free mercy, so continually resisted by man's misery: his longanimity, bounty, and benignity, by man's obstinacy, ingratitude and rebellion. This we easily grant in the jews: but alas. Let us look but diligently into our own hearts, and we shall find the like, come home to our own doors: for do we hear the teachers of God's word, as God himself, who says who hears you hears me? Or rather though we kill them not are we not deaf to their counsels, and even contemn them? Nay do we not, alas! do we not by our crimes, crucify the son of God again and again, and make him a mockery to his enemies? THE SECONDE MEDITATION FOR THE SAME SUNDAY. When the King heard that his invitation and favours were despised, and his servants murdered, he was wroth and sending his hosts, destroyed those murderers. THE FIRST POINTE. CONSIDER that as God is most gracious and bountiful in the general distribution of his blissing and heavenly gifts, so is he most exact and rigorous in punishing the contempt and neglect of them. He made his goodness and bounty appear in this, that while there was nothing to move him to invite man to his son's marriage, and in that, to the possession of an eternal Kingdom with him, but his own infinite goodness: (Noah accessions of power or greatness by poor man, since to infinite, nothing can be added. No foresight of the merits of his works, seeing he knew that no works, were ever or could be truly good, but by his gracious assistance) he pleased yet to invite him. But when he sees, nothing but hatred returned for his love, he makes his rigour appear, in sending his hosts to destroy those murderers. Affection. Not to us then, o Lord, not to us, but to thy holy name, to thy free goodness, to thine infinite goodness, let glory be given. Thou didst not look upon us, and love us, because we were, in ourselves, lovely; but because thine own merciful looks made us so. Without that gracious aspect we had remained in our nothing: without that (being otherwise made) we had been but unprofitable, sinful lost servants; who could profit thee nothing, could bring nothing tothyne immensity: since indeed thou art thence convinced to be our God, because thou standest in need of nothing that is ours. Howbeit if in lieu of gratitude, we render nothing but ingratitude, coldness, and neglect: we may justly fear, my soul, that he will turn his love into wrath, and destroy us disloyal wretches. THE SECONDE POINTE. Many be called, but few elect. CONSIDER that this short sentence from the mouth of Truth itself, ought most justly to stick to the very roots of our heart, and continually to mind us, that we are to work our salvation with fear and trembling, since God works in us both the velle and perficere; the will and performance, according to his good pleasure. Many are called for the sound of the Apostles went out into all the earth: and yet it is said, who believeth our hearing? Many are called, and give credit to their calling too, yet comply so ill with their vocation, that God's name is blasphemed in them. Many again are called, and begin to run, yet they persevere not to be end; they comprehend not. Affection. When I duly reflect, dread Lord, upon this doubtful doom, which issued from thy sacred mouth, whence never any thing issues but infallible truth in what a doubtful perplexity ought I not to stand? Many are called: and of those I have had the happiness to be one. But few elected: and who is wise enough to know that he is of that number? What are we then to do, my soul, but to be careful to give ear to the divine call; to lay fast hold upon discipline, lest we might perish in a just way; to make sure our vocation by good works; and incessantly to pray for perseverance to the end, that we may so run, as to comprehend. THE FIRST MEDITATION FOR THE XX. SUNDAY AFTER WHITSUNDAY. There was a certain Lord, or Prince, whose son was sick in Capharnaum. john. 4. CONSIDER that as no greenness of years in our infancy, nor vigour in youth, nor strength in our more riper age can exempt us from the assaults of infirmities, sickness, and death: so can no dignity, height of power, or principality free us from the same. Well may Potentates Lord it over towns and nations: but against the diseases which grow upon them; and the approaches of death, the most powerful have no warranty, but all conditions of men are equally liable, to sickness and death, the just punishments of sin. Affection. My soul, however the great power we may seem to have, and the height of dignity wherein we are placed, makes us oft forget that we are the banished sons of Eve, condemned to die, before we attain to the use of the light: yet wholesome sickness makes us all equally know, that man (be he never so powerful) is but man: that is, a poor creature, borne of a woman, living a short time, replenished with many miseries. The sicknesses, the death the forgotten dust of all your Alexanders, and Caesar's, cry out this truth, that all men, without exception, are doomed to die. Make a virtue of necessity, my soul, by willingly accepting Gods just judgements herein, which none ever yet, or to the end of the world ever shall, be able to avoid. THE SECONDE POINTE. CONSIDER that it oft happens with us, as it did with this afflicted … ce, that that which we apprehend to be most disaduantagious, and disastrous to us; proves the very means which Gods sweet providence makes use of to work both our temporal and eternal felicity. For who, I pray, amongst us doth look upon sickness with a good eye? And yet had not this young Prince's sickness made his life be despaired of by his father, he had, happy, never thought of Christ, never approached to him, never sued for his son's cure, and so as well the father as the son had been left to perish in their infidelity. Affection. O happy affliction, my soul which gives us understanding to know ourselves. O happy corporal infirmity which brings forth the life of the soul. Were we not some times thus lost to our own apprehension, we should forget ourselves, and be lost for ever. The devoute Psalmist experienced this truth when he said: it is good for me, that thou didst humble me: because before I was humbled, I offended: But being once humbled by adversities, I learned thy iustifications. I learned that every punishment, was the punishment of sin. So that sin brought out pain, pain moved the heart to penance, and penance covered the multitudes of sin. And thence, bonum est mihi quia humiliasti me. THE SECONDE MEDITATION FOR THE SAME SUNDAY The Prince said come down with me before my son die. THE FIRST POINTE. CONSIDER, that this good Prince, in being refused what in formal terms he demanded, obtained more, than he either, as yet, wished for, or even thought of. He stood absolutely persuaded, that unless our Saviour descended and went with him to his sick son, the cure could not be wrought. His demand therefore was that Christ would come down with him. But our Saviour though he went not, wrought the cure notwithstanding at the same time and at that distance; and thence powerfully persuaded him that he was God indeed, who could do equally all that he would, as well in absence as presence. Affection. Learn hence, my soul, never to prescribe to God, either the time, the place, or means how he is to perform what we demand of his mercy. Leave that vast power to work as it pleases, with out limiting the same to our narrow conceits. It reacheth from the one pole to the other, and sweetly disposeth all things bene omnia fecit. Have patience my soul, whether in his wisdom our great God refuse us either absolutely what we desire or at least in the way we desire it, and we shall find in the close, that he did all graciously, and to the best advantage of the faithful soul. Ah should he grant us all our own desires, we were lost for ever. THE SECONDE POINTE. Go (saith our Saviour) thy son liveth. The man believed the word which was said to him, and went home. CONSIDER the great fruits and comforts which accrued to this good Prince, and all his, by his simple faith, obedience and good example. He believed our Saviour's words, and presently departed And lo, he had not yet recovered his own house, but his servants came out to meet him, and joyfully assured him of his son's perfect health. He examined the time of his recovery, and found it to be the very hour in which our Saviour said: go thy son liveth: whence he and his whole family believed. Affection. Let us humbly, my soul, give credit to every word of God, whether it be written, or spoken to our hearts by his frequent inspirations; without disputing how it should come to pass, or by what means it should be accomplished; hope in his fidelity and goodness, leaving the rest to his sweet providence. In his good time, and even sooner and more abundantly than we expect, what may be conducing to our good, will be effected. For behold while Christ scarce promiseth the cure of the Prince's son's body, presently before his return home, the child is cured, and he and his whole house, are become the faithful of Christ. Ah! how good thou art, o God, to such as are right of heart! THE FIRST MEDITATION FOR THE XXI. SUNDAY AFTER WHITSUNDAY. The Kingdom of heaven is likened to a man being a King, who would make an account with his servants. Matt. 18. FIRST POINT. CONSIDER that by the King who would make an account with his servants, is meant the King of heaven: and by the servant, who ought him ten thousand Talentes, is represented a sinful soul guilty of many huge crimes; whereof he is not at all in a condition to disengage himself. And what could such an one expect from a most just Master but rigour, since he had so unjustly, and carelessly run into so great arrears? To wit, his Master commanded that he should be sold, he, his wife, and children, and all that he had. Affection. Alas, my soul, in what a miserable state is such a guilty person? He may truly say with job: behold there is no help for me, in myself. All that I find in myself, of myself, is an accursed liberty to heap sin upon sin: to contemn the benignity and humanity of Christ: and finally, to treasure up anger against the day of anger. Whither then must I betake myself for aid? What means must I use to shelter my self against the rigour of the most just doom which I see ready to be pronounced against me? Alas, my soul, there is no flight from God but to God: from God offended to God appeased; from his justice to his mercy. Let then the residue of our life be spent in crying mercy, mercy, mercy dread lord: acknowledging from the bottom of our hearts, that it was his mercy alone we were not consumed. THE SECONDE POINTE. But the servant falling down besought him, saying have patience towards me etc. And his master moved with pity, forgave him the debt. CONSIDER that though that bad servant's prodigality or negligence in contracting so great a debt, had put him into a certain moral impossibility of ever being able to pay so immense a sum, and consequently made him most justly liable to the punishment which was put upon him: yet was his good Master so merciful that presently upon his submission and prayer, he was moved with compassion, and forgave him the whole debt however great it was. Affection. Take courage then, my soul, be thy crimes in never so great multitudes: be thy arrears contracted in what length of time so ever. God's mercies do infinitely surpass thy miseries the accursed power of thy malice, can never exhauste the riches of his free commiserations. Behold, behold with admiringe love, how the tender heart of that best Master is presently touched, and moved to pity, upon the first submission and suit of his worst servant, and forgives him, not a part, but the whole debt. Let then all the poor sinful servants of this most indulgent Master, with most humbled hearts, replenished with gratitude, say to him, and all the world: quoniam bonus, quoniam in aeternum misericordia eius. THE SECONDE MEDITATION FOR THE SAME SUNDAY This servant found his fellow-servant who ought him one hundred pence, etc. and laid violent hands upon him, and cast him: into prison. THE FIRST POINTE. CONSIDER, the unmercifulness and cruelty of this naughty servant and in him lets diligently observe our selves. He ought his Lord an immense sum: to wit, one hundred and twenty french millions. His fellow-servant ought him a trifle only: to wit, one hundred pence. He upon his first submission and humble suit, found mercy with his Lord and the remission of the whole debt. His fellow-servant falls down with no less submission and humble prayer, and yet meets with nothing but violence, and uttermost rigour. Affection. Alas, my soul, is it not thus that we deal with one another, notwithstanding the many precepts and examples of mercy given us by our mild Master: Blessed are the merciful, for they shall obtain mercy: I will have mercy, and not a sacrifice. And is it not by God's mercy alone that we are not consumed? And yet while we hear mercy so highly commended by God: while we so easily find mercy and pardon for many and great crimes at his holy hand, we can hardly prevail with ourselves to pardon our brother the small fault, he may happen to commit against us. Let us deal, my soul, as we would desire to be dealt with. Use mercy and we shall not fail to find it. But judgement without mercy to him that hath not done mercy, assures S. james. THE SECONDE POINTE. And delivers him to the torments, till he pay the whole debt. CONSIDER that when our B. Saviour finds that neither his precepts nor practice, are forcible enough to prevail with fierce man, to do as he would be done to and pardon one another as we desire to be pardoned by him, he waxeth wroth, and delivers that unmerciful servant to the Torments, until he repay all the debt. For however what God remitts is truly remitted, nor doth he judge twice upon the same thing; yet the horrible ingratitude and cruelty of the naughty servant, appeared, in the eyes of his justice, so enormous that he looked upon it as the whole debt of ten thousand talents: adding withal, that so also his heavenly father will deal with us, if every one of us forgive not his brother from his heart. Affection. With what measure we measure our brethren, it shall be measured bacl to us. If we will needs use justice without mercy, justice shall we find without mercy. Ah my soul, what a daunting reproach shall it be to us, to hear from a judge from whom there is no appeal thou ungracious servant, I forgave thee all the debt, because thou besoughtest me; oughtest not thou then too, to have mercy upon thy fellow-servant, even as I had mercy on thee? But his mercy freely extended to multitudes of offences committed against a divine majesty. Should not ours then and from our heart) reach at least to a few and light faults done against our misery? What reply, alas! shall we be able to return to this demand? THE FIRST MEDITATION FOR THE XXII. SUNDAY AFTER WHITSUNDAY The pharisees consulted among themselves to entrap him (jesus) in his words Matt. 22. THE FIRST POINTE. CONSIDER that though there be nothing more conducing to man's good, then to have a docile mind to take counsel, and a readiness to advice amongst ourselves before we set upon any things of moment: according to that of the Proverbes: I wisdom dwell in counsel: and again, salvation is found in much counsel. So is there nothing more pernicious, then when many heads conspire together to contrive mischief, to supplant their Christian brother, to tempt Christ, and persecute Christ in the persons of his faithful, as the pharisees and Herodians did by their wicked counsels, in his own person, striving to surprise him in his words. Affection. Happy are those peaceable and prudent souls, who affect not running to their own ends by their own counsels alone, but humbly believe that many eyes see more than one, and thence unanimously conspire together, to consult and execute, by common consent what is behooveful for the common good, according to every one's state and calling. In the midst of such a company God will surely be found, to stream his blissing upon them. But contrarily, accursed be that Pharisaical way of conspiring together, against our Lord, and his Christ or Christian children, with design to surprise them, in their words innocently uttered: to represent their well meant actions in an odious way: to sow misintelligence among friends, and put them at a distance. God, certainly will utterly destroy such impious counsels and consul●ours. THE SECONDE POINT, Master we know thou art a true speaker, and teachest the way of God in truth etc. for thou dost not respect the person of men. CONSIDER that the result of their fraudulent counsels, was merely by falsehood and flattery to come to their wicked designs. They call him master, whom they seek to destroy. They flatter him with the opinion they have of his veracity, or speaking the truth, while their true aim is to catch him speaking false, in saying, that Tribute ought not to be paid to Cesar. And so make him guilty of treason. They tell him he is no excepter of persons, to induce him to speak more freely against Cesar, as being a person who would be partial to none, not even to the highest power in earth. Affection. O impious piety! o accursed flattery! O damnable use of truth! He is indeed your Master, and Saviour, whose death you conspire. He is not only a true speaker, but even, Truth itself▪ whom you seek to calumniate. He is in very deed no excepter of persons, and and therefore he would have justice done to all men: To whom Tribute, Tribute: to whom custom, custom: to whom fear, fear: to whom honour, honour. He is Truth itself, and therefore doth detest a fawning double tongued mouth. Thus do the wicked misimploy sacred truth to work their malice. But let us, my soul, strive to make a better use of it. Let us look upon our Christ as Truth itself, with adoring love. Let us reverently hear him, as teaching the way of God in truth, and incessantly follow him in the odour of his sweetness. THE SECONDE MEDITATION FOR THE SAME SUNDAY. Render what is Cesar's to Cesar. CONSIDER that our Saviour by this short lesson teaches all that belongs to justice betwixt man and man; since justice indeed is no other thing then willingly to give every one his own. To Caesar's, Kings and Potentates, tributes and other duties according to law and custom. To Prelate's obedience according to Canons, Rules, and Constitutions! To Parent's honour, and obedience according to God's Law. To our elders deference and respect: To the poor and distressed compassion and assistance: and love to all men in general. Affection. Who fails, my soul, in any of these particulars, fails in point of Christian justice, and vainly flatters himself with the opinion of being perfectly just. No, Pay we otherwise what we will even to God himself, unless Caesar also receive his right, God is not appayed, because his decree is not observed; give to Caesar what is Caesar's. Do we then defraud the Prince of his just tributes and impositions; or transgress his penal laws made for the weal of the Land? We are unjust. Do we fail in obedience to Prelates and Parents commands, while they trench not upon God's part? We are unjust. Do we refuse respect and preference to our ancients; find the poor no place in our hard hearts; have we no love for our Christian brother? We fail in one half of the law, Caesar is not paid his part: in a word, we are unjust. THE SECONDE POINTE. And to God the things which are God's, CONSIDER that if the tribute coin was judged by our Saviour jesus to belong to Cesar, and therefore aught to be rendered to him, because it was marked with his picture and inscription; much more doth man belong to God, and aught in all justice to be rendered to him, since he was made by him, to his own likeness and similitude, conserved by him, redeemed by him. If we live and move, it is in him. If we conceive a good thought, have a good will, or do a good work, they are but all effects of his grace and bounty. All that we have, or are, are truly his, most justly therefore are we bound to render all to him. Affection. God alone is the soweraigne Author and conserver of our Being: he alone the absolute Superior of the whole man: to him alone are our whole selves, and obedient submissions due in all things, at all times, and in all circumstances, without limit, without reserve. And therefore we cannot without injustice, deprive him of any part of ourselves, be it our thoughts, words, or works: because the Arrest is given. To God the things which are Gods. And what have we, my soul, or what hath the greatest of men which he hath not received: We cannot then deprive him of them without robbery: nor glory in them, as our own without vanity. THE FIRST MEDITATION FOR THE XXIII. SUNDAY AFTER WHITSUNDAY. There came a Prince and adored, saying: Lord my daughter is newly dead, but come and put thy hand upon her and she shall live. Matt. 9 CONSIDER the great perversity of man's heart who still puts false rates upon things, and most loves and labours for that which deserves the less love and esteem. We may observe in this Gospel as well as in all the rest, prince and people, poor and rich, jew and gentile running to our Saviour for bodily cures. While yet we scarce find any have recourse to him in behoof of their souls; unless it be a weeping Magdalene or a poor humble Publican with propitius esto mihi peccatori in his mouth. Affection. How long, my soul, shall we be willing to use false weights, even in weighing to ourselves? How long shall we be in love with lies. What proportion doth our corruptible body, dust and ashes bear to our immortal soul? What profit will bodily health, together with the honour's pleasures and riches which we so earnestly breathe after, bring us, if we suffer the loss of our soul, which Christ knows, best to value, who put down the price of his precious blood for it. Alas, my soul if we have but a tooth that aches we presently suffer the pain to have it plucked out; and yet to cure our dying, or dead soul, how little are we sensible? how small pains are we willing to suffer? THE SECONDE POINTE. The girl is not dead, but sleepeth. CONSIDER that we may often seem to the censorious world, and even to ourselves too, to be dying or dead in spirit: whilst in truth, and in the never failing sight of God, we are in perfect health, and do but only slumber, and a little forget ourselves. Or else if (being truly dead through infirmity) we presently run to jesus for succour, while we are in his hands in whom all things do live, he being indeed resurrection and life, we cannot be said so much to be dead, as to sleep for a while, till he interpose his powerful hand, to raise us to our spiritual life again. Affection. Alas my soul, the little skill we have to discern between suggestion, deliberation and consent, causes in us more doubts, than deaths; more fearful apprehensions then true crimes. Be our heart brimful of disloyal and abominable representations, they are but yet suggestions, none can avoid them: they want deliberation; they want consent; the maid is not yet dead; this infirmity is not to death, but to God's glory. But doth suggestion beget pleasure, and pleasure procure deliberate consent through infirmity and ignorance, yet is she not irrecoverably or finally dead, nor is this death to death since presently she has recourse to Christ for help, who interposeth his hand, and suffers her not to be bruised in her fall, but teacheth her thereby her own weakness and misery; his power and mercy, by which alone she sees she is able to stand. THE SECONDE MEDITATION FOR THE SAME SUNDAY. And behold a woman who was troubled with an issue of blood twelve years came behind him. THE FIRST POINTE. CONSIDER, with what dispositions this poor woman came to our Saviour. And first though we may easily conceive that twelve year's sufferance of that wasting disease had brought her low enough yet she with as much courage of mind, as weakness of body pressed through the throng to gettneere Christ; Secondly she approached with as much modesty, humility, and undervaluing of herself, as high conceit of his power and Majesty, before whose face she would not presume to present herself, but only came behind him to touch him etc. Affection. O my soul, let us place the example of this poor woman before our eyes. And let us but use the same care, courage, modesty, abject conceit of ourselves, and high esteem of God, for the cure of our spiritual infirmities, be they not of twelve year's growth only but even far more inveterate; and we may certainly harbour in our souls many comfortable hopes, that our care, courage, modesty, abject conceit of ourselves, and high esteem of God, will be agreeable in his divine sight: that he will look upon them with pity: and say to us, as he did to her: take a good heart daughter, thy faith hath made the safe, and the woman became whole from that hour. THE SECONDE POINTE. She said within herself, if I shall touch only his garment I shall be safe. CONSIDER further, two other dispositions which this good woman brought with her. To wit, a huge esteem of Christ his power, and an unspeakable confidence in his goodness. The first plainly appears, in that she dares venture her cure, in the only touching, not of himself, but even of any thing which toucheth him; to wit, the very hem of his garments. And the seconde is manifested in these few confident words. If I shall touch only the hem of his garment I shall be safe. Affection. Alas my soul, when we compare our cold confidence to the great faith of this good woman, we may well say: we believe, o Lord, yet help our incredulity, and increase this dead faith of ours. For lo she neither covets to speak to Christ, nor to have him speak to her: neither to touch him, nor to be touched by him but only in silence to touch the hem of his garment, and she is presently cured. O conquering modesty! O soul speaking silence! Thou haste a more facile access to him who hears hearts, than the loudest importunities of those too solicitous and perplexed souls, who seem to endeavour, as it were, by force of arms to obtain their requests. My soul, let's only humbly hope in our Lord and he will give us the desires of our heart THE FIRST MEDITATION FOR THE XXIV. SUNDAY AFTER WHITSUNDAY. When you shall see the abomination of desolation which, according to Daniel shall appear in the Temple etc. Matt. 24. THE FIRST POINTE. CONSIDER that by the abomination of desolation which Daniel foretold, was meant the deplorable destruction of jerusalem, by Titus and Vespasianus: and by that again the dismale conflagration of the universal world in the last day, when Christ shall come to judge the same in great power and majesty. But by these two again the day of the accursed eternity is pointed out, where there shall be weeping, wailing, and gnashing of teeth for ever. The first is passed with extreme horror and disaster to the incredulous jew: the seconde shall pass with utter consternation both to jew and gentile: but the third shall prove the abomination and desolation, indeed, among the damned, and shall never pass. Affection. Great, my soul, astonishing great, was the desolation of those accursed jews, when they saw the Temple of God, that wonder of the world, utterly destroyed: and beheld jerusalem that lady of all nations buried in her own ruins: her inhabitants famished and butchered: finally, her matrons devowring the fruit of their own wombs. Greater yet will it be, when we shall behold, not jerusalem, alone, but the whole world on fire at the day of Doom, when the powers of heaven shall quake with reverential fear; and men shall whither away with dread. But greatest of all, when we behold the day of the cursed eternity, which shall never have end. I conceive in mind a thousand years. I add to those a thousand thousand years; yea as many thousands and millions as piles of grass on the earth, or sands in the sea. And yet I have nothing comparable to eternity. O Eternity! Eternity! Alas! how rarely thou are considered by miserable man. THE SECONDE POINTE. When you shall see the abomination of desolation standing in the holy place, to wit in the Temple. etc. CONSIDER that the abomination of desolation which Daniel foretold, was in particular the idolatrous erecting of the statues of Caesar, and Adrian the Emperors, in the Temple of jerusalem. But the abomination of desolation wherein we are all more concerned, as being of fare more danger to each of us, is that of the sinners, setting up the Idols of pride, covetousness, luxury in the living Temples of God to wit, in the hart, wherein the holy Ghost should inhabit, and reign Affection. O my soul, what a strange perversity is this, so to profane the living Temple of the Almighty! Man's heart was made by God capable of God, for God, in whom a loan it is able to find rest, while the holy Ghost doth inhabit it as his Temple. But alas! what agreement hath the Temple of God with the base Idols we set up? There neither is, nor can be any consent between Christ and Belial. There can be no society betwixt light and darkness; betwixt pride and humble Christ: covetousness and poor Christ: impurity and Christ who is purity itself. Let's use, then, my soul a holy violence, and throw those profane Idols out of our heart, that God alone may reign in that sacred Temple of his. Lest the worst abomination of desolation might otherwise surprise us eternally. THE SECONDE MEDITATION FOR THE SAME SUNDAY THE FIRST POINTE. CONSIDER that there is nothing either more certain, or more uncertain than the day of Doom that time of huge desolation. Nothing more certain than that it shall be; since heaven and earth shall pass, but the word of God, which we have for it, shall not pass. Nothing again, more uncertain than the time thereof: for of that day and hour no body knoweth neither the Angels of heaven, but the father alone. If this certainty than cannot but beget a dreadful expectation in all humane hearts: this uncertainty ought to put a continual watchfulness upon our thoughts. Affection. If then, my soul, as well this certainty, as this uncertainty, be as infallibly true, as is the word of God upon which it is grounded: what are we to do but to expect it at all hours, which may come at every hour? Did we certainly know that some hour this night the thief would come and rob us of all we have we should not fail to watch all night to prevent our utter ruin. Alas, let the hazard of our soul enter into as much consideration with us, as the hazard of our fortunes, that so we may not fail to stand still upon our guard, that death may not take us a sleep, and we, being a wake, may find our hands empty of good works, to our eternal ruin. THE SECONDE POINTE. CONSIDER that though the day of the general judgement will as certainly come, as it is uncertain to all men when that shall be, so that many years may probably pass before it: yet there is another day of Doom which hangs over each one's head, and can not be long ere it come: to wit, the last day of every man's life, is the day of judgement to him; since as S. Augustine saith, in what state each ones last day shall find him, in the very same shall the last day of the world comprehend him. That every one might continually stand ready for this, S. john tells us, that now, even now, is the last hour, no man being sure of the next. Affection. It is appointed, saith S. Paul, to men to die once, and after that, judgement. This, my soul, is the day of desolation which every one ought most to apprehend and watch for, since it is indeed his day of Doom. This at every moment may surprise us, and that in one moments tyme. What rests them, my soul, but that what I say to thee, I say to every one vigilate. Watch, watch incessantly; for this thief death, may steal upon us when we least suspect it. And if than our Lamps be found without the oil of good works and charity; what shall we have left us, but a dreadful expectation to hear the door of the heavenly marriage is shut. And what can we hope to meat with by our importunate crying out Lord, Lord, open to us, but that daunting reply which causeth an eternal separation from the face of God. Amen I say to you I know you not. FINIS. A CHRISTMAS CONTEMPLATION WITH A SEARCH INTO THE SOURCE OF ALL MAN'S HAPPINESS FOR THE DAUGHTERS OF ZION. O SWEETEST night! my mind I ne'er can wain From thought of thee; in which the heavens; do rain Huge shewres of grace; the hillocks flow with sweets And from the mountains, milk and honey sweats, O sweetest night! my starved soul doth die, To have a full draught of ty Ambrosia. Tertulian gravely said: some goods there are As well as evils, which even oppress, and bear Us to the ground. The wonders of this night Are such; to find our God in su … a plight; That hardly such a bastard soul is found Who sends not knees, and heart to kiss the ground. God threats eternal death; and yet we stand Stiffnecked, nor bow to that his powerful hand. He offers endless life, nor are we moved By hopes nor threats, our God's nor feared nor loved. By thunderbolts he testifies his ire He speaks the same by earthquakes and by fire Yet stupid man, howe'er he dread the rod He looks as high, as though there were no God. But when the WORDS made flesh, when God's made man, The high flown heart, must stoop, do what it can. Hear your Seraphic Father teach this truth While he, as yet, lay struggling with his youth. While tortured thus I lay, quoth he, at length I had a feeble will to gather strength Thee to enjoy, my God, nor could I find A way squared out according to my mind Till I fell down upon thy infancy, Clad in the weed of our humanity For then my wind-blowen heart began t'vnswell, And prostrate on my low laid lord I fell: Down down proud soul, keep low, it is not meet That worms should swell, while God lies at their feet. He biult himself a cottage of our clay, To teach us lowliness, and how t'obeye. THAT THE SOURCE OF MAN'S happiness, is, God's infinite and mere goodness. BUT stay my muse, before we further go, Let's find the source whence all man's bliss doth flow The source is goodness, that Ocean Which speads over all, and is shut up from none: God's natural goodness; which he nor owes; Nor man can merit, uncompelled it flows. So you have seen some fruitful mother's breast Oreflowe its snowy banks, ere it was presed Or sued to by the greedy babe. With store She was oppressed, and could contain no more. She needs the infant's poverty, it again Needs her abundance: she's richly poor: in pain On whom t'imploye her store, to whom t'impart Those milky streams, the treasures of her heart OF GOD'S INFINITE COMMVNIcation within, to the son and to the holy Ghost. BUT now as greater good hath greater bend. T' impart itself abroad, and to be spent In larger measures; so goodness infinite Would infinitely give, if it could light On suiting subjects, but none such being found Mongst all things made, his riches do abound Within at home, to vast infinity Within the bounds, of th' blessed Trinity. To his sweet son, God doth communicate His goodness, Majesty, his kingly state: His Essence, Substance; all's perfection, His Godhood too, wherein those two are one. And from that boundless source again doth flow, The holy Ghost, our God, who doth not owe His being to another. He's as old, As Good, as great, as wise, as uncontrolled As are the Father and the son on high: They're equal all and one in Deity. there's no dependence, want, priority Their measure is, a eternity. Even so the sun no sooner doth appear But's light is seen, and's heat our hearts doth cheer. The light is found no younger than the sun, Nor is the heat after the light begun, They're all at once, in time, they're equal all: Nor this the first, nor that the last we call. Thus we a glimpse, but no clear light can see In th' order of the blessed Trinity. Stoop then my Muse, thou takest too high a flight, This is not reashed, by word, by thought, by signt. Leave search of Majesty; descend below And what doth more concern thee strine to knowe. THE COMMUNICATION OF God's goodness in the order of nature. WHENCE was this thing called man, who is so gract'? That o'er the universal world he's plact'? He was not ere, much time had passed ' away While th' proudest man alive in's nothing lay. Whence is the world's great eye, which makes the days, And glad's the heart of man, whilst it displays Its golden beams; deprives the stars of light And sends the moon to walk her round by night. Who hung this earthly ball amidst the air And richly peopled it? who undertook the care To have it stocked with all that might conduce To man's content, for pleasure and for use: With beasts, with birds, with fruits of every sort For health, for sickness, nourishment disport? Tell whence the roaring Ocean did spring And whence it had the riches it doth bring To every Port? whilst it the earth surrounds And where it daignes to touch, the land abound's Call these, and thousand's more, long to relate Effects of goodness, th' heavens communicate To thankless, careless man: nor is this all, All these are gifts of nature, poor and small Compared to gifts of grace. O let these be The subjects of our soul's activity. THE COMMUNICATION OF God's goodness in the order of grace. IT was the grace which sprunge from Bethleem stable Which made man more than man, yea made him able To soar up to the heavens to imitate The Angels graceful, blissful, joyful state By nature's gift it was we were made men, The lords of all the creatures: but when Free grace began to work, we did proceed From men to Angels, yea to God's indeed. For grace it is which nature doth refine: To wit, it makes us share nature divine. We grovelling lie in sin, nor can we stir, Till grace come in t'our aid; it is by her We rise, we walk, we run, we comprehend: She calls us up; conducts us to the end. It was not nature's strength which brought you hither, But grace and nature, wrought the work together To leave our parents, nature doth not preach To quit the land we love, she doth not preach All these are fruits of grace, which makes us love What nature never licked, did ne'er approve. Hence naked men do fight with bull and bear; And Tyrants wroth; nor sword, nor fire they fear They scorn the Tyrant's fury, and rejoice That of their nothing wisdom had made choice To magnify his power, and to confound The power of darkness. I, their joys abound Amidst the worst of torment's which do prove No pains to them, but arguments of love. No pains to them, but arguments of grace Which makes them stand undaunted in the face Of fiercest foe; to preach God's holy name B'ing gract' withal to suffer for the same. Hence tender Maid's both ease and friend's forsake And to a choysen geole themselves betake: Where they foretaste such sweets of heavenly joys, That all the world can boast, appears mere toys. HE COMMUNICATION OF God's goodness in a substantial union by taking upon him, not the nature of an Angel, but that of man. THESE gifts are great, these graces admirable: Yet must not man esteem them comparable, To that vnparelled one which we do find So graciously imparted to mankind, Where man is joined (o blessed communion!) To's God by a substantial union. Whence strange extremes are joined, and whence we can Confirm that man is God, and God is man. And that the fruit which sprung from jesses' rod, Was truly Mary's son; and Maries God. Hence man is raised to all that's great on high, And God depress to all man's misery. He lovingly himself exinanites And th' Master to the servant's form unites He meekly humbles himself, and is made The sinner's price, which on the Cross he paid He's in a manger laid; he quakes with cold, That old of years, is now few moment's old. He scrikes, he sighs, and shewres of silver tears Gush from his eyes, to wipe away our fears. He hungers, thirsts, as sons of mortals do, And runs to Mary's breasts to stench his woe. He fears, he flies, he wails and makes great moan For stranger-crymes alas! none of his own. O dearest goodness! dear excess of love Which streamest from that drainlesse source above Oreflowe this barren heart of man, and make These charming heaven-growne seeds of grace still take More life, more vigour, cheerfulness and rooote; That man may more heaven-suting fruits bring out All this I do believe, yet help my want Of faith, o Lord, I find it weak and scant Else should I fly above with quick address T'embrace my Lord, to love his graciousness. What nations ever had their God's so nigh That they this Christian truth could verify Here lies my God; here lies my God a man; A man, a God indeed, as Christians can? Our blessed Emmanuel, our God with us, Who favours, loves, and Deifies us thus. That man dare humbly say of th' God of bliss, Bones of my bones, flesh of my flesh he is. That man dare say a part of me's above To plead for more of mercy, more of love. Since then a part of me is truly there I'll strongly hope for bliss; farewell despair. My Lord, my love, my life, command and give What thou command'st; in love my life shall live: My life in love shall live; in love shall die, Thy boundless mercies ere to magnify. GOD'S BOUNDLESS GOODNESS in communicating himself truly and really in the B. Sacrament. BUT here's not all, my soul, here is not all. The gifts we preach, are gifts in general. But love bursts out, and gives a louder call And strikes the ears of every one, and all. Come Marie, Martha, Thomas, Isbell, john Come all my dearest, come, come every one: My flesh I had from you, my flesh I give That I in you, and you in me may live My flesh I give, my blood, my deity, To link you all in th' bands of charity. Come dearest friends, come dearest children mine Inebriate yourselves of this chaste wine. Come Angel-like, endeavour still to meet, Your God in love, live like the God you eat. For thjs I came, and lived in your poor state That whom you worship, him you'd imitate. Hark how he calls; If you desire to be My friends, take up your Crasse and follow me Do you desire to walk? I am the WAY▪ Is't truth you aim at? Truth itself doth say I'am verity. Or is't your suit to live? I'm endless life, and endless life do give O then quit uncoulth ways: hope not in lies, To find out truth, nor th' life that never dies In fading moments. Ah you seek in vain To find true life in th'land where death doth reign. THE COMMUNICATION OF THE divine goodness by imparting of his Glory OUR sea of goodness still streams on, there is No end in it, we tend to endless bliss. Those gifts of nature, grace, and all the rest Are gu'in to bring us to eternal rest. Our joys were great, at the coming of that guest, Our hearts rejoiced to lodge him in our breast. But ah, he will not have us end our story, Till he conduct us to the state of glory. So saith our faith, to this our hopes are raised With this excess our charity's's amaysed. That goodness free from want, our dust should choose. To place its love upon: and kindly lose Himself on man (Blessed prodigality!) By th' gifts of his divine hypostasy. To be himself companion in his way, To call him bacl by grace, in case he stray: To feed and fatten him, with his own blood. (O that this happiness were understood!) To prove in death bis saving sacrifice. And endlessly to be himself his price. So saith his word: I'll be myself thy hire. What more than this can vastest heart desire? AN APOSTROPHIE TO THE DAMES OF ZION. O Then dear Dames, let th' love I daily find Mongst you increase, and all your hearts cobind In one love-knott; use all your wit and Art To have but all, one common soul, one heart. This God commands, this Austin doth advice Do this alone, dear souls, it will suffice. FINIS. SINE FINE GLORIA TIBI DOMINE. MEDITATIONS Upon our blessed Saviour's Passion. THE FIRST MEDITATION. Of the last supper. THE FIRST POINT. CONSIDER that now the blessed time of grace and mercy drawing near (wherein our sweet saviour jesus-christ had determined to pay man's ransom, not with the corruptible price of gold and silver, but even with the effusion of his own precious blood) he graciously daigned, in testimony of true love, to feast with his beloved Apostles before his departure. See him lovingly accompany them into the room where they were to sup; and let us take the humble boldness to follow him inn, and to receive some of his last words: I have had an ardent desire, saith he, to eat this paschal lamb with you, it being the consummation of all the ancient sacrifices, and the last I shall eat. And say to him cordially. Affection. That in very decede we find ourselves exceeding hungry, but that we neither do, nor indeed can possibly find any meat which feeds and saciates us, save himself, or from his table. The rest do but puff up and swell, they do not solidly feed and fatten; so that by how much more we eat, by so much the more do we languish and pine away. Tell him that verily you are not worthy; you know it well, you confess it to the whole world: but that it is he alone who makes unworthy creatures worthy, who makes sinners just: and that for your part, you rely not upon your own merits which are none without his mercies, but run entirely to his free mercy. Tell him that even your dogs eat the crumbs which fall from their master's tables, and in that confidence you approach; or else, with an humble and contrite hart; fall down at his sacred feet, with the mournful Magdalaine, and make lamentations, tears, and groans more fully speak your hart. The seconde Point. Consider with what compassion and mildness our blessed saviour gins to comfort his disciples, while he observes them sorrowful and sad upon the apprehension of his departure which he fore told them, saying: my dear Disciles be not sorrowful, let not your hearts be troubled I will not leave you orphans, 'tis for your sakes that I go. But seeing them yet, some weeping, some sighing, his fatherly bowels were wholly moved to compassion, and he spoke to them in these sweet terms; my tenderly beloved sons, my dear Disciples, be not terrified, be not troubled, behold I am with you till the end of the world. Affect. This, sweet saviour, shall be my comfort in all my desolations, that though thou seemest to absent thyself, yet wilt thou not leave me an Orphan; whether it be that thou goest from me, by permitting me to fall into some temptations, or spiritual dryness, for my greater trial and merit: or it be, that thou often lettest me fall into little faults, that I may better learn to run back to thee my loving father: this, shall still be my consolation, that thou, dear sweet and loveing Lord, ar● still with me till the end of the world. THE II. MEDITATION. Of Christ's humility, and love shown at his last supper. Cons. 1 COnsider what is done at that his last supper; look about and you shall see him rise up from the table, to give by his own example, and in his own person, that first and most necessary lesson, humility, the ground of our christian building; and even of all christian discipline, as S. Augustine esteems it. You shall see the master become all his servant's servant; the virtue of the highest, low laid at his creatures foul feet; him, in whose name all knees are bowed, kneeling to wash, to dry, to kiss his servant's feet: in fine, the king of glory, so fare, as I may say, forget his glory; as humbly, officiously and lovingly to fall down even at a disloyal judas loathsome feet. Affect. Ah my soul, what is this we behold? are we deceived? or is it the king of heaven we see at the traitorous judas his feet? shall we ever then have the hart and courage to swell again, after this wonderful humiliation? If God endured this for me, shall not I endure, this or that (reflecting upon some difficulty we have to stoop) for him, nay for myself, for mine own advantage and eternal good? or if this cannot move me, what will be ever able to move my proud hart? O my sweet saviour even for thy felfes' sake, bestow upon me some scrap of this wholesome dish, and grant me in every occurrence of difficulty, submission, or humiliation, to have this thy blessed example, lively placed before mine eyes. Consid. 2. Consider that notwithstanding that Christ knew by certain knowledge, that his heavenly father had given all power and authority into his hands, that he came from him, and went to him; rhat is, that he was endued with fullness of knowledge, issuing from him by his eternal generation, and returning to him, to take possession of his own right, yet disdained he not for our example, to rise from supper, to put off his upper garment, to take a linen and girt about him; to put water into a basine, to wash his disciples feet, to wipe them with the jinen which he had put before him. Affect. O God, I have nothing to say, but am lost in astonishment, and am covered with confusion, to behold the abismall humiliation of thy eternally begotten Son, my Saviour, who without rapine is equal to thyself! O humble Christ how this example of thine doth utterly confound the pride of us Christians▪ How ever upon the sight of our misery and daily imperfections, we may a little stoop; yet alas, as soon as we look upon our knowledge, our power, the honourable relations or dependences we have, how easily we swell, and despise or slight such as are below us? THE THIRD MEDITATION Of Humility. Cons. 1. COnsider, how dear this virtue must needs be to our sweet Saviour, and how considerable it ought to be to us Christians, which he so singularly recommends unto us. It was one of the first he began to teach us, and he will have it to be one of the last too. That exinanited, or poured him forth in his blessed incarnation: that lodged him in a stable, in a manger, in poor clothes: that subicted him to the badge of a sinner in his circumcision: that made him subject to father and mother in the course of his life: and that subjects him to his servants while he draws near his death. Affect. Dear God make me love what thou lovest, and so effectually recommendst unto me, by word and deed, by life and death, from the beginning and to the end; by which I see, that as pride was the Angel's disease, so must humility be the salve of man, that as he fell by rising, so must we rise by falling, and rest, and repose by lying low, low in our own conceits, that as the pride of the wicked doth still ascend, so the humility of the just, may still descend lower and lower, that so, learning of him who is mild and humble of hart, we may not fail to find rest to our souls. Cons. 2. Consider how the Evangelicall pen labours in painting out the particulars, thereby the deeper to engrave this admirable example of Christ's humility in the hearts of Christians. Christ risen from supper, saith he, put off his garments, begird himself with a linen cloth, poured water into a basine, put himself down at his Disciples feet, etc. and by this means stops our attention upon this wonderful spectacle. To contemplate him who sits upon the Seraphins, rise from table, who is clad with glory, putting off material garments, who showers down rain from the heavens in due season, powering water in earth. To see him upon earth, who fills heaven: that Master hand which sustains the heavens, at the feet, the foul feet of a servant, a sinner, a judas. Affect. O, here is nothing left me (my dear Saviour) but admiration; beholding thy wisdom, thy power, thy Majesty, brought so low, laid upon the ground, by this thy ineffable humility. Nothing but confusion▪ when I reflect upon mine own ignorance, misery, rottenness, poor naked nothing, carried still above it self by pride, and aspiring at thy seat. And this conclusion I am forced to make, that either I must renounce the faith I profess, and remain unnaturally ungrateful and stupid; or else, I must absolutely resolve to become humble: to bestow my wholly upon the acquisition of that virtue, which is the sure foundation of the rest, and that in contemplation of such, and so powerful an example thereof, as here is placed before mine eyes. THE iv MEDITATION. Of Humility and Charity. Cons. 1. COnsider how earnestly our Blessed Saviour endeavours to imprint this wholesome lesson in our hearts, how deeply he seems to dig this best foundation of a Spiritual life. It was not enough to have given us an example of it in his own person, but what he had shown in his practice, he would also preach and press by precept, saying, you call me Master and Lord, and you say well, for so it is indeed: if then, I being Lord and Master, have (as you have seen) washed your feet, you also are bound to wash one another's feet; that is, to stand provided in hart at all times, and as occasion is offered, to perform sometime, any office of Charity, though never so homely and abject; and that, to persons of meanest quality, far inferior to us, etc. Affect. See my hart, how thy Saviour concludes against thy pride (but to thy profit) by word and deedc; I a Master did it, therefore thou a servant oughtest to do it, argues he, I the wisdom of heaven who am sent to teach thee all truth; therefore, thou who art nothing but error and ignorance, oughtest not to fear to stoop! I who am an infinite Majesty, much more thou who art infinite misery. I who made thee of a piece of clay, therefore thou whose origin; present being, and outgate is no other thing but clay, dust and ashes, etc. Ye are therefore to humble yourselves urges on our heavenly Master; yes, for I have given you an example of it, saith he, which I meant to have observed, not neglected, that as I had done to you, so you to one another: for surely, the Servant is not greater than the Lord, nor one sent greater than he who sent him. O powerful and pressing conclusion, against which I cannot have one word to mutter! But o dreadful and oppressing confusion, if in practice I proceed not accordingly! Cons. 2. Consider how our sweet saviour having thus (in his own person) given us that so necessary lesson of profound humility, gins now to teach his Disciples, and in them all Christians, the accomplishment of perfection, charity; saying Mandatum nowm do nobis filioli: my children, I give you a new commandment: That you love one another, as I have loved you, and that as I do give my life for you, so you love one another, even until death; yea those also, who do persecute and injure you. Mark how he confirms his learning by his own example, giving us in testimony of the greatest and dearest love, the greatest and dearest gift that ever was given; to wit himself to eat. Heaven had nothing better. God, could invent nothing greater. O strange invention of a lover, so to departed as yet to leave himself to be enjoyed by his beloved, who are all faithful souls! Affect. O my soul, and all ye souls who are touched with the love of a true lover, was there ever the like seen to this? ah behold, wonder, praise, love! for love's sake, let's love him, 'tis himself he hath given us; let's give ourselves to him, 'tis himself he hath given us, true God, and true Man. O charitas! o pietas! (saith S. Augustine) quis unquam talia audivit? who ever heard the like to this? THE V MEDITATION. Co. COnsider how being provoked by nothing but his own infinite Goodness, he loved man from all eternity, and not from eternity; only, but in time also, in which he brought down into the world the fire of that holy love, for no other end, then that it should burn the hearts of men: He loved man not in the beginning only, but even to the end; not merely in life, but even to death: Aff. O God the love of my hart, and my part for ever, how I desire to desire thee! how I wish to have this poor frozen hart of mine inflamed with this holy fire! o holy fire which burns up, and even consumes the sacred hart of my saviour; may some spark of it fall upon the hart of that-sinner, who for want of that heat is ready to perish and lose itself. 2. Point. Consider that death could put no period to my Soviours' love, it did not only live to it, but live and reign in it, as a sacred Salamander amidst her flames. He loved us not, I say, to death only, but through his excess of love, he loved even death itself for our sakes. I have, saith he, a baptism or lauer wherein to be baptised or washed, to wit the bath or lauer of my blood, and how am I solicited, pressed, and oppressed, as it were, with a burning desire of that wishful hour. Affect. O God, how excessive great must that love needs be, which endures not only constant to death, but even ardently love's and desires death for our love? And howgreat aught our love to be, to answer the love of so loving and gracious a benefactor? 3. Point. Consider, that though death in its own nature, is justly reputed the most horrible of all horrible things, and this death the most horrible of all deaths, as being accompaigned with all the circumstances which might bring with them horror, dread, and confusion; as insufferable pains, disloyal abandoning of all his dearest friends; abismall abiections, and humiliations, contemps, blasphemies, etc. Yet did my Saviour, the better to embrace it, for our sakes, eye it as a certain demonstration of his admirable love to his heavenly father, and to us; and received it as proceeding from his holy hand, as a subject to crown his obedience, etc. & as such it was most dear unto him. THE VI MEDITATION. Of our sweet saviours going into the Garden. Cons. Having now done supper, you must accompany him into the Garden, together with Peter, james, and john. Where you shall see the valorous young David lovingly prodigal of his youthful and delicate body, desirous to begin the battle: yea drawn on, and animated with a fervent love of man's salvation, go first to the place of combat, without constraint, of his own accord; mark what kind of weapons he had provided himself of; no other than humility, charity, prayer, with a resolution to endure all for the love of us poor creatures. Let us be always furnished with the like weapons, and the victory is ours. Affect. Sweet jesus, in this thou renderst me perplexed: for I know not whether I ought to joy in thy love, or sorrow to see love move thee to so great a pain; for an undutiful servants sake; joy, to see the book of life begin to be opened, wherein all the treasures of knowledge and wisdom are contained; or sorrow to foresee the rude manner of opening it, even at hand And again, thou renderest me confused, when I reflect upon myself, and find my self so backward, yea haply one of the laste and most backward, if any difficulty be to be endured, though for my just deserts, while I find thee who art altogether innocent, come first to the place of pain and sufferance; and this my poverty, dear Lord, I willingly lay open before the eyes of thy mercy, hoping to be cured of this spiritual infirmity, by thy soweraigne and omnipotent goodness. Cons. 2. But alas, look about you now and you shall see a strange alteration; you shall see him who, according to his spirit, wished to have all things accomplished in himself, (which were decreed by the eternal wisdom of God the Father, and the counsel of the holy Ghost) yet according to his tender and passable flesh, being of a most delicate and noble complexion, begin to have a horror) through the strong apprehension of near approaching death; and therefore he gins to sorrow, to fear, and to be irck some; outwardly to quake in all his members, inwardly to be seized upon by a deadly anguish, Hark, and you shall hear him impart the abundance of his grief to his best friends: Tristis est anima mea usque ad mortem; my soul is sorrowful even to death: as though he should say, the anguish which I endure, is sufficient to procure my death. See how the event shows his words most true, for who ever saw fear cause a bloody sweat burst out from every member? Affect. O unspeakable goodness! o incomprehensible love! was ever the like seen or heard? what lover was ever like to this lover of mine? O my soul, my soul, how comes it to pass that we can be so little affectionate, so intolerably ungrateful, as not to be inflamed, nay not at all to be touched with, or seem to be concerned in this unheard of argument of affection, shown by a person so infinitely great, to us so extremely little vile and miserable? how become we so oblivious, as to forget this memorable fact? how so ungrateful as not to be willing to correspond by enduring with patience such diminutive crosses, contempts, contumelies, contradictions, temptations and tribulations, a● God's wise providence, and fatherly love permitts to fall upon us; and that too, even for the cure of our sins, which are so great, and so many? THE VII. MEDITATION upon the same subject. THE FIRST CONSIDERATION. RVn to him and demand the cause of this his so mortal grief, (and you cannot be so little kind, nay even so barbarously cruel, as not to ease him, so fare as lies in your power) and I think you shall receive from him, that, alas, there is no other cause, then that the heavy and numerous burden of mankind's, and of your own sins, presseth so hard upon him, according to his humanity, that it quite, in a manner, oppresseth him, together with the ingratitude of those, whom he most loveth; yea even so much as to take upon him sin. Ponder the heinousness thereof, since it appears, too heavy, even for the shoulders of a God. Weigh also how great your own ingratitude would prove, if by sinning you should give him, who love's you best, occasion to cry out; Tristis est anima mea usque ad mortem. Affect. Confess then with S. Augustine, saying; Ego, ego dulcissime jesus, sum tui pl●ga doloris, tu●e culpa occisionis; They are my sins, dear love, which are the cause of thy so great grief, mine the guilt, thine the punishment, o strange censure, strange disposition of an unspeakable mystery! the wicked offends, the just is punished; the guilty goes scotfree, and the innocent is beaten; man commits, and God endures: how far, how far, o son of God, will thy humility descend? how far, will thy charity burn? what end will thy piety have? to what degree of misery and torment will thy love and compassion lead thee? ah! even for all these, and for this thy unheard of grief, I beseech thee that thou wilt permirt rather whatsoever cruel torment, to take me out of this life, then become so cruel as to embrace sin, which was caufe of my bestloved his so infinite affliction. Cons. 2. Consider what means our sweet Saviour useth in this his extreme distress, learning thence a true behaviour in our affliction. And behold pious and humble jesus prone laid upon the ground; he to whom all knees are justly bowed, like a poor man, like a poor sinner, as one left of his heavenly father, to reconcile us poor men, us poor sinners, to his heavenly father, in a long and fervent prayer, crying out. Pater si possibile est, transeat à me Calix iste. Father if it be possible let this cup pass away from me. See him a second, and a third time, go to the same place, iterate the same prayer, adding that voice of perfection, non mea sed tua voluntas fiat. Not my will but thine be done. As though he should say, heavenly father, if it be possible let this bitter potion pass, for my tender nature doth altogether abhor it; yet if without it, mankind shall not be redeemed, not mine, but thy blessed will be done. Affect. O blessed resignation! o lesson of greatest perfection! and we my soul; shall we not strive to learn it, being taught us by the wisest, by the lovingest, by the sweetest Master that ever earth or heaven had? shall we not in our necessities, in our more urgent difficulties, in our daily temptations, run strait to our merciful father, fervently and confidently crying out; Pater si possibile est transeat à me, etc. That is, if it be thought good to thy divine goodness, that I should be delivered, of such or such a difficulty or temptation, which doth even to death afflict me, be it so; if not, I do willingly repose, and rest satisfied in thy fatherly providence, and do freely pronounce, Vive jesus, not mine, but thy heavenly will be accomplished. None can be more wise to know what's most convenient for me, none more loving to wish me that which thy wisdom sees convenient, and none more potent to perform that which thou willest and seest to be convenient, and therefore freely, and by best reason I affirm, not my will, sweet jesus, but thine be done. THE VIII. MEDITATION Of the betraying of jesus. Cons. 1. But alas, why do we here delay? jesus stands not still in this station; fear is driven away by love, the ardent desire he hath to suffer for man, hath carried him forward, even into the traitor judas his hands: ay me! look, for love, look, a barbarous multitude, armed with bills, with staffs, wish swords, with inhumanity, with cruelty, with devilishness: and judas the first of the hellish rout, besetting the innocent lamb, the harmless joseph; my love, my spouse, my jesus, ready to rend, to spoil, to bereave him of his life. Affect. And can we, my soul, see this with dry eyes? shall we not run to help with the little force we have? shall the innocent be led away and I the guilty escape? me me qui feci in me convertite ferrum judaei. jews, cruel jews, turn your fury upon my nocent breast, and permit my Lord and Master to escape, 'twas I, 'twas I, good jesus, 'twas I that offended. And thou my sweet Master pardon my fault, and make me undauntedly to accompany thee through all the difficulties and disastres of this painful passage, of this time of thy holy Passion. Trahe me post te Domine, trahe me post te. Draw me after thee dear Lord, draw me after thee, and let thy mercy never permit me to be so cowardly as to abandon thee. Cons. 2. Consider how mildly this meekest lamb behaves himself amidest this rude multitude, and first towards that unkind miscreant, that traitorous judas, imparting him a kiss of his heavenly fair mouth; and sweetly saying; Amice ad quid venisti? friend, Disciple, have I deserved thus at thy hands? (imagine the like said to every offending soul) was it a fault to have washed thy feet? to have fed thee with my body and blood? Amice, etc. is it possible that thou esteemest me at so vile a price as thirty pence? Amice, etc. return home judas, return into thine own hart, see whither thou hast gone, and against whom: return with repentant tears, and my grace shall never be wanting. O ineffable benignity of a saviour towards a traitorous servant! what may deserving friends expect, if demeriting miscreants find such amiable words? what a singular joy may this be to us, o my soul, if we persever in our loyalty? what a sure hope, should we by fraud, or frailty chance to fall? what a great shame not to forgiveour enemies, sigh never any fault was or shall be so great: blush, my soul, blush to use such fowl words in every small offence, sigh the King of glory used no other reprehension to his betrayour, then, Amice ad quid venisti. Friend to what end didst thou come? THE IX. MEDITATION. Of the taking of jesus. Cons. 1. COnsider how notwithstanding they had experience of his power more than humane, in casting them all down with two short words: ego sum, yet did they not leave off to prosecute their devilish design. Think what his power will be when he shall come to judge, if going ro be judged he be thus potent? what in his reign, if in his banishment his words strike such a terror? But see, see, now they lay violent hands upon my dear spouse, the ravenous wolves enter upon the tender lamb. Ay my hart! one pulls his beard, an other fastens upon his hair, a third lays hold upon his neck; this beats him upon his amiable face, another binds his sacred hands, and they who could lay no hands upon him, throws at him blasphemous, & contumelious words: in fine, what did they not? sigh, fecerunt in eum quaecunque voluerunt; they did, what ever they would against him. Let us here behold, who endures? what, of whom, and for whom: and I think we shall need no art to move compassion. O amor meus! etc. Cons. 2. Fellow now your sweet spouse to Anna's house (and mark, in the way, the rude and barbarous behaviour which they use towards him, tugging and haling him forward (while he the mildest of men made no resistance, neither spoke one word) for alas, his Disciples are already all fled, all; Peter also, who would rather die then forsake him. Ay me! what can ever be a subject of more commiseration then to see so gracious, so loving, so heavenly a master forsaken of all those, whom lately he had so lovingly cherished, so carefully comforted, so fatherly fed with his own precious body and blood? Affect. And we my soul, are not even we deigned with the same favours, fed daily with the same food, and shall then such or such a difficulty, cause us to desist from following our sweet Saviour? shall weak woman's voices deter us? ah die rather, my soul, die, than so disloyally forsake thy love; die rather, my soul, die, than so spotr and defile the white garment thou art now invested withal. Yet alas, S. Peter's example makes us afraid to boast our love: S. Paul's saying is more safe; omnia possum in eo qui me confortat; as though he should say, of myself I am able to do nothing: yet I can do all things in him that comforts me. THE X. MEDITATION. How jesus was treated in Annas his house. Cons. 1. SEe now your potent Lord and loving spouse, humbly standing in bonds, before that proud sinner Annas, mildly receiving a box on the ear, for no other fault, then meekly answering, interroga eos, etc. ask those that have heard me. Consider the infinite distance between the giver and the receiver, and you will not know how enough to admire him. The most potent, the most innocent, the most loving Prince, to receive a box (a thing disgraceful in itself) from the hands of one of his own servants, upon no occasion; commanded by none (but even out of his own malice) while Christ through love, was suffering, even for him unworthy wretch. Affect. O my soul, my soul, is it not even thus, that we who seem so compassionate to all the world besides, treat this patiented lamb? giving him, in so much as in us lies, as many blows as we commit offences. And is it possible then, that we are only yncompassionate of jesus his case? doth his love deserve this at our hands? can his example be of so little force with us, as not even to blush to be so quickly put out of patience, with the least touch of disgrace, or any other word sounding any thing contrary to that which we conceive; while that heavenly face, in quam desiderant Angeli prospicere, which the Angels desire to behold, is exposed to the cruel blow of a vile servant, and that without muttering or impatience at all. Cons. 2. Accompany now your forsaken spouse from Annas to Caiphas, weighing in the mean time, what a wearisome night he had of it, left alone to himself amidst a crew of thirsty bloodsuckers, in a darksome night; and all this to marry himself to you; ah look upon him, look upon him, take now the true proportion and feature of his divinely fair and gracious face, for alas! shortly will the hour arrive, that nether form nor figure will be lief to be taken neque species illi ultra erit, neque decor. Ah piteous case! See him then, before whose tribunal all mortals shall stand, standing before a mortal man, his own creature, to be judged, his hands bound, his eyes cast down with a gracious bashfulness, and bashful mildness. Affect. Ah me, ah me, shall that fair, that celestial fair face be even so quite disfigured? and my sins the cause of this doleful Metamorphosis? ah piteous case! But at least, go not alone, go not alone my dear spouse, draw my sickly and fearful soul after thee, through the sharp of thy Passion, feign would she follow, but alas she is frail, alas she fears; Ah trahe me Domine sponse post te, trahe me post te. Ah draw me after thee, my Lord my spouse, draw me after thee by thy holy grace. THE XI. MEDITATION. How jesus was treated at Cayphas his house. Cons. 1. COnsider how (upon Caiphas' disgust, taken upon occasion of our Saviour's most mild answer, Tu dicis, quia ego sum, you say that I am so) they give new force to their fury, bursting all upon him without pity or compassion, some beating, some spitting in his face, others with their nails tearing the same, some haleing him by the hair of the head, some by the beard, others struck harder at him with sharp mocks; En Prophetam nostrum, prophetiza nobis Christe quis est qui te percussit? Lo here our Prophet, Prophecy to us, o Christ, who was he that strooke thee. Affect. Ah what is this I hear? was ever sot on earth used with such scorn? ah what's this I see? was ever thief or malefactor used with such rigour or cruelty? is this the fair face I took even now so good notice on? ay me! how wholly it's changed? It was putely white, and now it is swollen with blows, blubbered with spittle, died with blood, torn with nails; and all this for love of me. Ah! and shall I not love him? shall I not love him. Cons. 2. Fellow him now from Caiphas to Pilate, their malice still continuing, or rather increasing touwards him, think how you take not willingly so much pains to please him, as these wicked jews did that night to offend and molest him. For see, after their false accusations could not move Pilate to sentence him, they hale him from thence to Herode. Mark herein the full and perfect abnegation he had made of himself and his own will; giving himself over to the indiscretion of a Barbarous multitude, to be led to this and that man, this and that place; to the highest, to the lowest; limiting himself to no one thing, but indifferently imbraceing all, or any one thing, his heavenly father permitted to fall upon him; and all this for the love of you. Affect. Learn here, o my soul, of thy spouse this perfect abnegation; for if we desire to be gracious and agreeable in his eyes, we must be prompt and faithful imitators of his works? ut sicut ipse ambulavit, & nos ambulemus: and therefore hereafter we will not look so much, by whom, what, or for what we suffer, which is to limit our patience, to times, and occasions, making ourselves judges of our own cause, but still have an eye for whom, and by whose example, to wit for how loving a Lord, how dear a spouse, for how entire and fervent a lover; in fine, for how great a Kingdom, for how many offences, if not those which now we are accused of, at least of our life past, with those of our friends, of our miserable country: nor is indeed love accustomed to exact reasons; 'tis reason enough, that it is for our beloved we suffer; and this we can do, as often as we have an intention so to do. THE XII. MEDITATION How jesus was mocked at Herodes. and Barrabas was preferred before him. Cons. 1. COnsider how at Herod's house our Saviour is received with new contempts, and contumelies: their unsatiable malice not being a whitt satisfied with all the pain they had already put him unto. See them invest the eternal wisdom of his father, in a white garment, in manner of a fool; to be led in that equipage through the populous streets, as a thief or malefactor. See how humbly, how patiently, and mildly he performs this Procession; and all this for our sake and example, for love etc. Affect. O my soul, my soul! what is it that he hath refused for our sakes? what could he have done which he did not! could any thing have been more contrary to wisdom itself, which he is; then to be esteemed, as a natural fool? And this he would undergo for love of us; and can we prove so unkind, as not to requite him in what we are able? shall not the white habits we wear for his sake, be dear unto us, in memory of his white garment? shall we not willingly endure the gibes and scorns of others, while our own conscience assures us we do well? etc. Cons. 2. Consider what a contemptible conceit the wicked jews had of our sweet Saviour, not only equalising a wicked rogue, with him, but without all hesitation and delay, preferring him before him, strait answering Pilate; non hunc sed Barrabam. We demand pardon not for this man, but for Barrabas. O strange blindness! o un happy choice; non hunc sed Barrabam; not a loving Saviour, but a damnable villain; not the mildest of creatures, an innocent, Noah; but a nocent, a rogue, a thief. See the judgement of the world, and learn hence what credit you are to give to it, the treasure of heaven once before sold for 30. pence, now esteemed at less than nothing, the price of a Rogue: for hark, they persist in their ungracious choice, crying out with one voice; tolle, tolle; Crucifige, Crucifige. Away with him, away with him, Crucify him, Crucify him. Affect. Have we not good reason then, always to suspect, yea never to trust the world's opinion, for verily one is exceeding blind that cannot discern the son by his splendent rays. Well could I curse their sinful and foul mouths, their hellish hearts, their blind choice, but woe is me! the conscience of a like contempt stopps my mouth; for have we not, my soul, in earnest have we not, or at least, have not our actions often said; non hunc sed Barabbam? while this or that fond affection, this, or that light and momentary delight, hath been deliberately preferred before God's pleasure; or at least, these embraced, that neglected; ay me therefore! THE XIII. MEDITATION How jesus was whipped at pilate's. Cons. 1. ANd now see Barbarous fury armed with authority, Pilate gives him over into their hands to be scourged, into the hands of vile, & desperate slaves; what usage may you easily think he had? Marry they bind him with cords to a pillar (though he had never yet made resistance, no not so much, as in one high word, or distempered look) they bind him with cords I say (having already stripped him quite naked: I leave it to your consideration, how much contrary to his virginal bashfulness) so hard, that they force blood to spring out at his finger's ends; o God what a pitiful pain must this needs be in so delicate a complexion? Affect. And all this for his too much love to us, ungrateful us! o my soul, 'twas our love that tied him so fast, to lose the tye of our sins, no other cord could have held him, that was only strong enough to tie Omnipotency. And shall not the same cord be strong enough to tie us to him? to tie our hands from sinning, so that we may answer our passions, our unlawful desires, I cannot, I cannot, the love of my sweet spouse, hath tied my hands, I cannot. In fine, shall not this confounding manner of suffering, make such and such acts of humiliation, seem fare more tolerable, when I consider that the innocent son of God endured worse for my love? Cons. 2. See now alas, how unhumanly they tear his delicate and sacred body, not leaving a place whole for a new wound, see how the blood streams down, nay, the skin falls off; nay, yet more, pieces of his blessed flesh drop down; ah pitiful sight! quo nate Dei, quó tua flagravit charitas? ah son of God? how high did thy Charity flame out! behold your spouse with compassion in his wedding garment, died in rich scarlet die, nor was it any marvel, sigh as S. Bonaventure saith, he received more then, 5000. wounds; verè vermis erat, & non homo, opprobrium hominum, & abjectio plebis. He was truly a worm, and not a man, the reproach of men, and the scorn of the people. Affect. Look Angels, look is this your King; look Queen of heaven, is this thy child? look my soul look, is this thy spouse, that even now was so divinely fair? I, I, 'tis even he; true said the Prophet; vidimus eum, & reputavimus quasi leprosum: We saw him, we saw him, and we reputed him as a leprous person. Ah me▪ what cruel hart used my love thus? ah let us run to embrace him: for 'tis even he. Let's wash his deformed face with our tears, ò sweet jesus! o loving Lord! o dear spouse▪ my sick hart can endure no longer to see thee thus abused. THE XIV. MEDITATION How jesus was crowned with thorns etc. Cons. 1. COnsider how scarcely yet the torn jesus, in that his extreme weariness, had sought out and put on his garments, till behold a new torment, a new contempt is invented for him, so without end are his sufferings! And what? ah go out ye true daughters of Zion, and see your true Solomon in the diadem in which his mother crowned him: in a diadem of thorns, sharp thorns, piercing skin and skull even to the brains, as S. Bernard saith; in a thousand places, saith S. Anselme, judge what an unheard of pain this must needs be. And see, yet to add scorn to his torment, they put a reed into his hand for a Sceptre; nay with it they beat the sharp thorns deepor in-to his head. Affect. V●ere langores nostros ipse tulit; & infirmitates nostras ipse portavit; Truly he suffered our languors, and took our infirmities upon him. Ours, even ours. O my soul, things that he was not subject unto but by his own will. Ah my hart! see how heaps of gory blood stand upon his head and temples; see that fairest face of men or Angels, all disfigured and this for love of us? Come come all ye souls that are moved by love, come and see a lover's ecstasy; he hath given us this sure argument of love, let us not lose, our affections upon any less than himself. And thou my poor soul, die rather than be so ungrateful as ever to let this bloody Picture (which divine love, made so be painted, for love of us) be blotted out of our hearts. Cons. Upon the Ecce homo, behold the man. Consider that when Pilate could neither find cause of death in him, nor means to save his life (so fare was the implacable rage of the people causelessly incensed against him) he brings him out, with a crown of thorns upon his head and a purple garment upon him, hoping, by the aspect of a most miserable and despicable person to incline the most barbarous hart to pity and compassion, saying! Ecce homo, behold the man: as who should say: look upon one so disfigured that you can hardly find man in him, and know him to be what indeed he is, were you not told he is a man. Behold the man, a man of dolours, a man humbled, if ever man were humbled. Behold the man, nor is he a brute beast but a man; and as such might deserve to be looked upon with an eye of pity. But no pity was found for poor jesus; for the High Priest and people having seen him, cried out: Crucify him, Crucify him. Affect. In vain Pilate, in vain dost thou strive to appease mad men, in vain is reason employed wheat fury reigns, in vain is innocence pleaded, where malice hath resolved the sentence before hand. These reproaches, this pubblike derision, these scornful garments and sceptres, this crown of thorns, this gory blood already powered out, will not do it: no less than his sacred heart's blood will be able to glut their bloudsucking humour. Behold thou then the man, my soul, behold the man, who for thy sake is ready to pour even that out to the last drop. Behold the man, I say, but behold him, in a quite other manner, with a hart full of veneration, gratitude, and compassion: resolving firmly, for his love, to be willing to be exposed to what ever scorn, disgrace, contempt etc. THE XV. MEDITATION. Upon the same subject. Cons. 1. COnsider, Christian, yet further, and behold this man again and again, the deeper to imprint this lamentable spectacle in the very bottom of thy hart. Pilateinuites thee to behold him, a man; and in that he tells thee no news: for thine eyes read that in his blood; the most pitiful plight in which thou discoverest him, speaks him a frail poor miserable man to thy hart, were it even of flint. But behold him with the eyes of faith, and thou shalt at the same time see him a God too. And however he appears, at present, a worm and not a man, by this abismall abjection of his, yet is he no other than thy very God, who created thee, and is now with all, made an object of contempt to redeem thee. Affect. Dear Lord I behold thee, and most willingly acknowledge thee a man; yea I cordially venerate, embrace and love thee as the dearest, mildest, and best of men, even amidst this thick cloud of reproaches which involve thee. Yet forget I not, nor blush, nor fear to publish the King of glory under thy crown of thorns: the Lord of Majesty, though covered with a mantle of scorn. The Author of order, comeliness and beauty, in the midst of thy deformity and confusion. And while I see and touch thy wounds, as it were, I confidently with S. Thomas profess thee my Lord and my God, and with my whole hart fall down and adore rhee. Beseeching thee even for the same charity and mercy to engrave the sad idea I now make of thee, so deeply in my hart, that conceiving a sound sense of sorrow and compunction, I may never more affect to behold any vain and curious things, nor eye any lustful or carnal object for ever. Cons. 2. Consider how painful, reproachful, and ignominious a procession our Saviour jesus Christ had of it. he's taken, and led like a thief or malefactor to Annas, and there receives a box of the ear. he's thence haled to Cayphas, and there is received with reproaches, spits, blows, and scorn. Thence to the Council, where he meets with iterated injuries, and fowl blasphemies. Thence to Pilate, where he is loaden with false accusations. Thence to Herode, where he is treated like a fool in a white garment. From thence he is hurried bacl again to Pilate, and there a seditious rogue is preferred before him. Thence he is trailed into Pilat's yard and whipped. Thence by Pilate he is exposed to the people's scorn, in a purple robe, and a crown of thorns; whereby not prevailing to appease the jewish rage, he causeth him to be led into Lichostratus, and pronounces sentence of death against jesus, and his own conscience. Affect. O dear jesus! what strange indignities are these which thou daignest to suffer for me, thy poor and miserable servant, thy rebellious subject, thy prodigal son? Ah, how powerfully do these things preach to a hart that hath any sense of Christianity left in it? what is it that man should find strange to suffer, after these prodigious sufferances of his God, who made and created him? Thou art haply true and honest & neither dost wrong thy neighbour in thoughts, words, nor work, & yet thou art reputed a thief, a malefactor, etc. So was thy God. Thy best actions are misconstrued, and paid with reproaches, blows, and injuries: so were thy Gods: Thou art made a scorn to others, they make thee pass for a fool, thou art openly derided, calumniated, falsely accused, unjustly condemned, whilst thou art indeed innocent, and acknowledged to be such, even by those that condemn thee: and is not here, thy Christ, thy God, innocence itself, so dealt withal too, for thy love, for thy example? Endeavour to print this deeply in thy hart, to have it ready upon accasions, making a firm resolution, patiently to endure such and such things as are wont to trouble thee, for Christ his love, that by imitation thou mayst become like to thy Master. THE XVI. MEDITATION. How jesus carried his heavy Cross towards Caluarie. Cons. 1. COnsider that the sentence is pronounced, not because justice would have it so, but the people (for Pilate finds him who is judged a just man.) jesus is delivered over to their wills, and die he must. And that of a death both for the kind, and manner of it, most ignominious, that it might so be suitable to the rest of their violences. jewrie knows no death more disgraceful than that of the Cross. Upon the Cross than jesus must die. Nature knows nothing more barbarous then to compel a sentenced person to bear the instruments of his own punishment to the place of execution upon his own shoulders; and yet a heavy load of a Cross about 15. or sixteen foot long is placed upon the poor Isaac's back. Ah my soul what a sad sentence is this? Thy innocent jesus, thy spouse of blood, thy God, must die. Crucify him, Crucify him, is the general voice of Jerusalem, and die he must. It is not only pilate's injustice will have it so, but his heavenly Father's mercy hath resolved it so in the Court of Heaven; and his obedient son in earth hath charity abundantly enough to perform it. O what a strange conspiracy is here for the same thing (to wit the death of jesus) but by how divers ends and means and motives? Pilate is lead by injustice, lest he might appear an enemy to Cesar. The people by rage to raze his memory out of the earth. But God the Father by mercy to save the world, and to glorify his innocent son. The son by loving obedience to magnify his Father's mercy in redeeming man, that man might for ever sing God's Mercies. Cons. Consider how the meek Lamb, who came to take away the sins of the world, is led out as a sheep to slaughter. He mutters not, he murmurs not, there is not a word heard from him. Behold the poor, innocent, true Isaac, loadeh with the wood whereupon he must be sacrificed indeed, not delivered, as was the other Isaac, by the divine providence. Look but upon the Cross with the eyes of flesh only, and even as such we shall judge it a too heavy load for a tender, worn, and wearied man, upon his torn shoulders (and indeed, he failed in the way, & needed another's help) but look upon it with spiritual eyes, and we shall find it insupportable to any shoulders but those of a God, since, according to S. Peter, he caries, together with it, all our sins heaped upon the same wood. Affect. O my ever dear jesus! O my dearest Isaac, my only saveing sacrifice! O great, admirably great spectacle. jesus the only Beloved son of God with a cross upon his back! yes my soul, yet such it is to every hart, as are the eyes with which he beholds it. If impiety look upon it, it appears a great mockery. If piety, a strange mystery of love. If impiety a plain conviction of ignominy. If piety, a strong Fortress of faith. If impiety, it scoffs at a king, who in lieu of his sceptre, caries, upon his shoulders, the instrument of his punishment. If piety, it sees indeed the king of glory carrying the inglorious cross, on which he will die, but a cross that ever after shall be adored by kings, and prove the richest otnament of their Diadems. Let it be ever to us an absolute persuasion of taking up our cross and following Christ. Let it appear to profane eyes fame or infamy. Christ finds no way to heaven but over Caluarie. No way to Caluarie but through the contemps of Jerusalem; and that too, with weak and wearied limbs, and torn shoulders, awe see. Resolution. Be it fare from us to glory, save only in the cross of our Lord jesus-christ etc. THE XVII. MEDITATION How jesus went out to Caluarie, with his Cross on his back. 1. Point. COnsider the circumstances of this doleful procession: jesus sets out towards Caluarie, with a heavy Cross upon his torn shoulders, which he rather, trails then carries a long the streets of Jerusalem. His heavenly face all swollen with blows, defiled with spittle, gauled with thorns, covered with gory and fresh blood, so that he appeared, not so much to have the face of a man, as even of some monster. On either hand of him, a notorious thief: Before and behind, worlds of people from all parts, to see this admirable spectacle, some few with compassion, but the most of them, with disdain, malice and scorn. Affect. O dearest Lord and Master, how thou wadest through the greatest circumstances of confusion and scorn imaginable! How doth this huge load, together with this labour, and weariness of thine, cry out to my hart, and to the hearts of all men, come unto me all you that are oppressed, and I will refresh you, whilst you see in my sufferances, the inconsiderableness of yours. You are not Masters, but servants, nor have you yet suffered to blood, to crowns of thorn, to public contumelies, before whole worlds of people, etc. Say, say, than my soul, I will follow thee, dear spouse, whither soever thou goest, without limit, without reserve, without exception of this, or that, befall what will; come it from what hand soever, by injustice or desert, etc. Ours Saviour's words to the women of Jerusalem. 2. Point. COnsider what our Blessed Saviour saith to the good women, who follow him with tears. Maids, or people of Jerusalem, weep not upon me, but weep upon yourselves, and upon your children. That is, look not so much upon him who suffers, as upon yourselves, for whom he suffers: nor what he suffers, as for what. Compassionate tears spent upon our Saviour's sufferances, are certainly good, and agreeable in his divine sight: yet, are they far better spent upon our own crimes, which were the cause of his sufferances, and continually provoke his wrath, and even, according to S. Paul, crucify him a new again. Affect. Let us not then, o my soul, so much run out of Jerusalem, to observe what passes upon Caluarie, though even with tears, as look down upon Jerusalem with our Saviour, and weep upon it. That is, let us keep at home, or return home into our own hearts, and seriously observe what passeth there, what evil impressions, what bad inclinations, how many aversions, passions, and disorders; what familiarity, and daily commerce, and dangerous dallying with sins. Alas we have good natutes enough to bestow compassion and tears upon others miseries, misfortunes, and sufferances, while our next neighbours, our own poor souls, lie sick at home, in a dead palsy, etc. unpitied, unconsidered, left to ruin; and yet is looked upon by ourselves, with dry eyes, as things which concern us not, or are not worthy of our care, or subjects of our pity. Ah senseless man, have mercy and compassion of thine own soul, and weep upon her, and her children. Resolution. Our chief care shall always be about our own defects, etc. THE XVIII. MEDITATION. The reason of what our Saviour Said to the women of Jerusalem. 1. Point. COnsider, how our sweet Saviour goes on, giving the reason why the women of Jerusalem, and in them all faithful souls, should not so much weep upon him, as upon themselves, and their children. For, saith he, if they do this (that is, use this fire of torments) upon green wood, what will they not do upon dry wood? That is, if the justice of the Almighty exact such rigorous satisfaction, at the hands of his only son, who is wholly innocent, unspotted, liable to no faults, but those of miserable man, what may not the sinner himself, guilty of so many crimes, and so dry, fruitless and barren of all good works, expect and dread. Affect. Ah Saith S. Augustine, if he cannot pass out of the world without stripes, who came into the world without sin; what stripes is not he liable unto who was conceived and borne in sin? and who daily adds to those original ones, which are, in some sort, necessary, a multitude of voluntary ones. O when I attentively look upon the prodigious sufferances of my Saviour, I am forced to cry out to sinners, and in the first place, to mine own sinful soul, Vae, vae, vae illis qui non cogitent cord: woe, woe, woe to those, who think not of this in their hearts. 2. Point. Consider, how our Blessed Saviour with wearied limbs, hath now waded through public confusion: and is at length by the assistance of a poor gentile, Simon Sireneus, arrived with his heavy load, at the top of Caluarie, where our most serious attentions are called to the contemplation of the strangest sight, that ever heaven or earth yet saw. Not now a burning God on the Mount Horeb, nor a God amidst thunder and lightning, upon the Mount Sina; nor a God in glory, environed with light, upon the Mount Thabor; but the same God that burned, that thundered, that sent out beams of glory there: here, is nailed to a Cross, and ignominiously dying betwixt two thiefs, upon the top of Mount Caluarie. Affect. Ibo & videbo visionem hanc grandem I will up to Caluarie, and see this great sight: for it is not, as some conceived, the frame of the Universe, that is about to be dissolved, but the very God of nature, which suffers, and is ready to die. Dye, than my soul, die to this world, and to all its concupiscences, and die with this dear Lord and Master of thine. Ah my dying Lord! o my crucified Love! Let my eyes, and thoughts loathe their wont vanities, and fill themselves full of this daunting object, of a dying God. O my crucified Love! let me be nailed to the Cross with thee, never seeking to be freed from that tye: But grant that all the rest of my life in flesh, I may live in the faith of the son of God, true God, who loved me, and delivered up himself for me. Resolution. Never regard among whom thou art numbered, so thy actions be Christian. Love to be reputed for nothing etc. THE XIX. MEDITATION. Of our Christian bloody sacrifice upon Mount Caluarie. 1. Point. COnsider, how at length, we have met with such a Bishop as we had absolute need of, as S. Paul saith, à Bishop who is holy, innocent, unspotted, separated from sinners, who having no need to sacrifice for his own sins, wholly employs it for the redemption of ours. Behold him ready to perform this great sacrifice, to his heavenly father, in his own blood: Caluarie is the vast Temple lying open to the whole world, the Cross the Altar, himself the Priest and Host, and that infinite charity of his heavenly hart to man, the fire which burns all into an Holocaust. Affect. O doleful joyful Mystery! thy Christ, o Christian, is ready to sacrifice himself: What fountains of tears are not due to such an ignominious death? But it is for thy sake: for thy redemption, what consolation, what joy? Weep then, weep upon thy dying spouse: yes, for his dolours deserve seas of tears: yet, weep not so, as those others who have no hope: for thou hast met with a gracious Redeemer, a plentiful redemption, which is even at hand▪ to wit, our high Priest is gone up to the high Altar, and is ready to put down his blood, more than the price of a thousand worlds: While this Abel's blood outspeaks his brother's crime. Man's malice was not able to commit, what Gods mercy was able to expiate. Our sins are great, o Lord, huge great, we confess it, we plead guilty. But our Priest is holy, unspotted, innocent, innocence itself. And he is ready, for us poor sinners, to paie-backe what he took not away; to appease thy wrath, which he never provoked. Look upon this innocent, obedient son of thine, and pardon the crimes, and disobediences of thy poor servant, who of himself is altogether insoluable. 2. Point. Consider, that whereas other Bishops go richly adorned to the Altar, poor Christ is turned quite naked to the work, making his public confusion, the ornament which ought to ravish the hearts of men and Angels, to see their God and ours, who covers, beautifies, and adorns all things, exposed naked to the eyes, and scorn, of all the world: to cover our confusion, to hid our shame, and to recover us again the white garment of original justice, which we lost in our first father. Affect. Never is a Christian man so gloriously adorned in the eyes of God, Angels, and Men, as when he neglects, or deprives himself of all ornaments by Christ's example, and for his love. Never do we so nearly resemble Christ, nor so securely approach to his holy sacrifices, as when we find ourselves turned naked, not only from all interest, humane respects, selfe-esteeme, and self love; but from our dearest desires, and best beloved affections, to certain practices of piety, & advancement in verve, by means of our own choice; whereas our more purified, and Christianlike desires indeed, aught to be an absolute indifferency and entire dependence of God's good pleasure, affecting, that in all things his holy name be sanctified; his reign be magnified; his blessed will be accomplished, and glorified for ever, whether by our nakedness, confusion, ignominy, or good fame. Resolution. We will disengage ourselves of all other interests, but God's blessed will alone. THE XX. MEDITATION. Our Saviour stripped naked, and put upon the Cross. 1. Point. COnsider how this public confusion was accompaigned with excessive pains: for the barbarous rudeness, inhumanity, and cruelty of the soldiers, do not so much tear off the fleece, as the very skin and flesh of the delicate and tender lamb, which muttered not against those that shore him, and led him to slaughter. If at the pillar, their inhumanity inflicted wounds without number, at the Cross their enraged violence, tears them all into one, while they snatch off the garment which sticks to the gory blood of them all. Affect. Ah my soul! let us here behold the man again, who is placed naked before our eyes. He is thy dearest spouse, but thy spouse of blood, whose sufferances find no end. He is thy hearts only delight, who is now made an object of horror to thine eyes. It is he who was beautiful, fare before all the sons of men: and behold, he is wholly deformed, all covered over with wounds, and fresh springs of blood shower down from every part, and now there is no beauty in him nor comeliness. Nay, he is as it were a Leper, strucken by God and humbled Towitt, we all strayed like lost sheep, and this lamb takes all our iniquities upon him. Let us not then, at least, spare drops of guilty tears, where he spends fountains of innocent blood. 2. Point. Consider how these vile slaves extend the King of Glory (thus naked, thus deformed, thus flayed and torn, thus cruelly crowned) upon the ignominious wood, with as much barbarousness and brutality, as their devilish malice could invent; and then with great and rude nails, dig through his hands and feet: Foderunt manus meas & pedes meos (as the prophet long before had expressed it) racking out his arms with huge violence, to force them to their designed places upon the Cross, so that one might count all his bones: dinumeraverunt omnia ossa mea. Affect. O my dear jesus! what excessive shame, confusion, and torments, must I needs conceive thou here indurest for the sinful soul of me thy poor unworthy lost servant? while I see the weight of thy whole body rive the wounds of thy sacred hands and feet, still wider and wider? Thy bones unjointed, thy veins and sinews forced to an unjust length. My hart, my hart, where art thou, on what thinkest thou, while thy innocent Master thus suffers for thy sake? without complaint, without murmuring one word. Is it thus that we suffer infinitely less things for his sake, and in contemplation hereof? Resolution. I will never forget these huge torments, but solace my small sufferances in the same. THE XXI. MEDITATION. Our Saviour's Prayer upon the Cross: Father pardon them, etc. 1. Point. COnsider how our high priest, who is now ready to sacrifice himself a torn and bloody host, such as you have seen him, for the sins of his people, gins first to offerr up his prayers for them to his heavenly father, saying: Pater dimitte illis non enim sciunt quid faciunt. Father pardon them, for they know not what they do. Affect. O ineffable mercy, mildness, and longanimity▪ While their inhumanity hath left him neither hand nor foot free, he wants not a tongue to plead for his persecutors peace and reconcilement. O my soul, let us Learn, let's learn by this example, to pardon our enemies, be the offence never so great. 2. Point. Consider, that thus it was that our Saviour jesus Christ taught us from the Cross, even amidst his greatest torments: when the most innocent person that ever lived, received the most barbarous treaty, that ever malice invented: and even in such circumstances, this lesson (of praying for our enemies, etc.) he left us to follow. Observe with shame how we Christians comply with it: Is our first address to God, when we meet with Crosses, tribulations, contradictions, etc. Is our first suit for pardon for those that injure us? Do we study to find out some excuse for them? or rather, do we not indeed fall to muttering, and murmuring, and impatience, and even offend God by returning evil for evil, because others offend us? In lieu of pardoning, or begging pardon for them, do we not desire, and seek for revenge? Do we not instead of extinuating, strive by the sophistry of the Devil, to aggravate little and inconsiderable deeds, words, or mistakes? And yet we are not Christ's, we are not innocence itself, yea, contrarily, we are faulty enough, and as subject to do, as to receive injuries. Affect. Alas, alas my soul! the Copy hath no resemblance with the original; it's as fare different as light from darkness. This is not to express Christ in our actions, but the Devil, his mortal enemy. It is but in words, and in name to profess Christ, and infacts to deny him, and to swear with S. Peter, that we know not the man, whose language we speak, whose livery we wear, and bear his name. And yet this was a lesson he always taught in his life, A lesson which he preached, and practised dying. A lesson which he left written in letters of blood, for us to practise after his death. Resolution. I will pardon such and such a wrong, in memory of this excessive mercy. THE XXII. MEDITATION Of the jews taunts, scorns, and blaspheamies. 1. Point. Consider how their tygerish rage runs still on, against this innocent dying Lamb which mutters not. The streams of blood which flow down from every part, gluts not their malice: extreme torments which their rude violence puts him to, appeases not their fury. It seems not enough to their hellish madnesses to leave no member without its torture, unless they fill his ears and hart, with scoffs, and scorns and blasphemies. If he be the king of Israel, let him come dough from the Cross, and we'll believe him. If thou be'st the son of God, descend from the Cross. He saves others, and cannot save himself: Vaughan avvaie with him who destroys the Temple, and within three days builds it up again. Affect. Ah my dear dying Lord! what extremity of torment is this, that thou sufferest for me, and by thine own nation! what hart conceives not an absolute detestation against those most barbarous bloodsuckers? yet beware my soul, that by the same judgement which thou zealously conceauest against them, thou condemnest not thyself. Look home and see with confusion, whether a great part of that rage, that malice, that madness, be not lodged in thine own hart. As often dost thou crucify him with them, as thou preferrest the concupiscence of the flesh, concupiscence of the eyes, or pride of life before him. And as often dost thou add new wounds over and above the wounds they inflicted, as often as thou comest down, or callest others down by ill example, or counsel, from the Cross which is put upon them for God's glory; or despairest of his power to be able to help thee in thy greatest Crosses, afflictions, and temptations. Let sin be most hated, as it is indeed most criminal, and truly put thy Christ to death. 2. Point. Consider that though this so hugely afflicted person, is he who is only said to be free and subject to no restraint; yea he; who alone gives power to others to tie and untie, hath often been tied for our love, and our liberty; as in the stable in poor clothes: in the garden, and from thence to Annas, Caiphas, and Herod's houses, in cords; in the pretory, to the Pillory to be whipped; yet never was my dear Lord, and spouse, so closely and cruelly tied and torn, as I see him here upon the hard Rack of the Cross, where he neither finds nor hopes for any case or liberty at all, but that which he must purchase with the price of his life; when death shall free his afflicted soul, out of his barbarously tortured body. Affect. Ah, my soul! must thy dear Lord tread the wine press alone? Must thy Master and Redeemer, who is alone free among the dead, purchase himself and thee liberty, by the loss of his own life? And must the bounden slave, live still at liberty, and ease? Whereas indeed we are never free, so long as we live under false liberty, which is true slavery, and not under the true servitude of Christ, which is true liberty. God's service is a true reign: Happy, saith your holy father, is that necessity, or tie, which compels us to better; unhappy that liberty, which lies open to our ruin. Resolution. My calling is and shall be my happy Cross, to which the consideration of these cords shall tie me for my Master's love, and honour, for ever: Hic habitabo quoniam elegi eum: Here will I ever devil, because it was mine own choice. THE XXIII. MEDITATION. Of the Princes of the people and Priests blaspheamies. 1. Point. COnsider, that though all these bodily torments of my dear innocent crucified Lamb, be inormiously great beyond all measure; yet they are but as it were, the body of torment, whereas the life and soul of torment indeed, is the torment of the soul: Those cruel Deicides took him, they bond him, they haled him, they boxed him, they whipped him, they spit in his face, they crowned him with thorns, they nailed him hand and foot to the Cross, they brought him to the very door of death: but all this was performed upon his body. But when he hears his Father's power and love to him called into question (by the Princes, and Priests, and People, saying: he says, he is the son of God, in him he is confident: let God now deliver him if he will) than he cries out that intraverunt aquae usque ad animam meam; the waters of bitterness have entered into my very soul. Affect. O my soul! how happy were we, if we could once have the true sense and zeal of God's honour, and have less sense and feeling of our own short and light sufferances, though for our own defaults. We see what a lesson our Saviour gives us, who is able to look over all that reflects upon himself, and only eyes his heavenly father's honour▪ to wit: all the waters of tribulation are not able to extinguish the lively flame of his charity. But we, my soul, are self lovers, and self flatterers, and fare too delicate and tender soldiers, to live under a Captain, who with a thorny helmet on his head, exposeth his naked body to deadly blows for his father's honour. Whereas we, if we can sleep at ease in a whole skin, seem little concerned when we hear and see our Master's name and fame vilified, blasphcamed, and even torn in pieces. Is this to be followers of Christ? He commends his mother to S. john, and S. john to his mother. 2. Point. Consider, that though the waters of bitterness; and a sense of inward sorrow had possessed his hart, yet did mildness, filial care, duty, and dearness still reign therein: for with blubbered, bloody, and dying eyes, espying his mother and the Disciple whom he loved, he said to his mother, pointing at S. john, behold thy son, and then to his Disciple, behold thy Mother. O how heavenly love is able to live and reign amidst our greatest anguishes! And where love life's and reigns, what anguish is able to make us fail of our duty? Affect. Observe my soul, the order and duty of charity: Christ's greatest care is his heavenly Father's honour, and consequently he feels the greatest torment where he finds it violated: and thence his first prayers are employed for pardon for those that violate it, and his first pardon is granted to the good thief that acknowledged him with a repentant hart. In the next place, he pays the honour which he owes to his parents, and the love which he owes to his friends, Mother behold thy son: Disciple, behold thy Mother. Thus are we taught, my soul, to love God incomparably above all things, and to seek his glory, even before, and above the love of our parents. Next we are to love and honour those authors of our being; and lastly to love our friends and our neighbours, as ourselves, etc. Resolution. Zeal of God's glory etc. and love of our parents. THE XXIV. MEDITATION Of the sorrows of jesus and Marie. 1. Point. COnsider and ponder well the circumstances of this son, and this Mother, and this standing; and if there be any sense of Christianity, or even humanity left, our hearts cannot miss to melt with pity. The son, the most lovely the most loving, the most beautiful child that ever heaven knew: the Mother, the most graceful, most grateful most loving, and most beloved virgin that ever the earth produced, or can produce? The son, innocence itself, and the Mother, the most innocent Lady, that ever the world beheld. And that virgin Mother stands near the Cross to behold that son, that man, that God, dying upon that most accursed, and ignominious wood, in all the circumstances of, greatest torment, and contempt of body and soul imaginable: dying I say, for her, for us, for those that put him to death for all mankind. Affect. O my soul, stand astonished at this saddest spectacle that ever the amayzed heavens beheld; and let the same nails, which through the innocent son's hands, pierced the dolorous mother's hart, wound thine also. The son is plentifully pouring out, for sinners, that pure; and harmless blood, which he received in that mother's chaste womb, without all spot of sin; and she the most innocent and loving, and most beloved of all mothers, stands to behold it. Ah what swords of sorrow do not pierce her tender hart? Well may we conceive, she pays the pangs of childbirth with huge usury, which she felt not in his immaculate nativity. She now indeed brings forth jesus, the most painful way that ever woman experienced, since the child must absolutely die, and the mother hardly escape. The sun is eclipsed, the earth quakes, the rocks burst in sunder. 2. Point. COnsideration. But while hard, and ungrateful, and unnatural man will bestow no compassion, neither upon the dying son's blood, nor upon the dolorous mother's tears, the senseless elements may seem to turn sensible to man's confusion, and acknowledge the master who made them, while he little considers the God that redeemed him, even in the painful and ignominious act of his redemption; The sun withdrawing its light for three hour's space, covers his shame; the veil of the temple bursts in pieces; the very rocks rend, and all the earth is in a commotion, to wit, saith S. john chrysostom, the creatures could not endure the wrong done to their Creator. Affect. Ah sons of men; and may I not add, sons of God too, Christians, brothers of Christ, Spouses of Christ, usque quo gravi cord? how long, how long will you remain heavy hearted, and appear less sensible, than the very rocks themselves? O God, vouchsafe I beseech thee, in virtue of the precious blood of thy dear son, which so plentifully streams down, either to smite this fleshly hart of mine, with thy fear, and with thy love, or turn this senseless fleshly hart of mine, into a very rock, that that rod of Moses, may draw waters out of it, that these hammers may bruise and burst it a sunder. Smite o Lord, smite I beseech thee, this hard hart of mine, with the pious, and powerful dart of thy love, that I may be sensible at least, among the senseless creatures, and testify that it is my God that's dying. Resolution. I will continually lament the hardness and unsensibleness of mine own hart, as to any respects of God etc. THE XXV. MEDITATION. My God my God why hast thou forsaken me. 1. Point. COnsidera. And well might all nature stand astonished; well might the dumb elements cry out by earthquakes, and prodigious signs to stupid man, whose crimes had brought the God of nature, the true son of God, to such extremity of all kind of torments, that the most lamentable and daunting voice that ever was heard under the sun, broke out from his mouth: My God, my God, why hast thou forsaken me? To wit, our eyes were witnesses of greatest exorbitancy, and universality of torments, inflicted upon him, that ever creature suffered, but his own tongue alone was able to express his inward sense, and sorrow of his soul. Affection. O eternal God, the father of my Lord jesus Christ dispose graciously, and look down towards us; not upon me, but upon the glorious face of thy Christ, that coeternal son of thine in whom thou hast testified, thou wert always well pleased, who cries out to the world's astonishment; that thou hast forsaken him: If our Advocate be not heard, be forsaken, our case is desperate; man's cause is lost for ever. But be it not so, dread Lord, be it not so: Look upon the lovely deformed face of thy Christ which is therefore more lovely, because more deformed; Look upon his bare breast, sometimes lily-white, now all-redd, and gored with blood; Look upon his withered bowels, his bright sweet eyes, now languishing; his extended arms, his torn limbs, his imperial head crowned with thorns, his pierced hands and feet, whenoe springes of precious blood streams down to bathe our infected souls: The strangeness of his plea, (my God, my God, why hast thou forsaken me?) speaks only the desparatnesse of our cause, thou canst not forsake that only dear son of thine, nor he thee? or us, whose suit he is resolved to win, with the loss of his life: Aspice Deus, & respice in faciem Christi tui. 2. Point. Let us weigh yet further these stupendious words: My God, my God, why hast thou forsaken me? He complains, not of the excess of the barbarous torments, crown of thorns nails cruel extension upon the Cross, and effusion of his precious blood, which he suffers in his body: Nay, he mentions not the contumelies, contemps, scornful blasphemies, which enter into his very soul, but to see himself seem to be quite abandoned by his heavenly father, and, left as a person forgotten, or as one who had no credit or power, in the midst of his barbarous enemies, and even in the height of those torments which he suffers in obedience to his will, and for his glory. Affection. Cry out then, my soul with S. Augustine, what haste thou committed, o most sweet child, that thou shouldst be so judged? What hast thou committed most amiable young man that thou shouldst be so treated? What is thy trepasse? what is thy crime? It is I, it is I, who am the wound which put thee to that pain. I the crime which kills thee. I the sin whereof revenge is taken. I the man which seems forsaken in thee; who can indeed never be forsaken. No, my soul, it is no forsaking, but a mystery. Man had forsaken God by sin, and God forsakes man in Christ, that by Christ, sinful man may be reconciled to God. It is no forsaking but a doctrine; intimating no despair, but a rigorous satisfaction; and is indeed à soweraigne antidote which love presents to our sick hearts. Ah let us engrave it deeply in the same hearts, and never forget, that the disease must needs be hugely great, which will not be cured but by the abandonnement, torments, and death of the most skilful Doctor, Ah, my soul, our leprosy was desperately malignant, which found only the of the blood of so innocent a child, soweraigne for its cure. Resolution. Never to despair of God's mercy and assistance, seem we never so forsaken. THE XXVI. MEDITATION I thirst. 1. Point. COnsidera. But hark, my soul, the fontaine of life is almost dried up, and thy dear Lord draws near to his end. The incessant labours of a most wearisome night: and the immoderate effusion of his most precious blood, in the garden, at the Pillory, upon the Cross, hath quite drained his veyhes: his vigour and strength, as he foretold by the Psalmist, is withered as a pot, and his tongue cleaning to his jaws, dolefully testifies that he is dry. Affect. O my soul what a deadly thirst is this, which seems to have dried up the very source of life, and is ready to force the afflicted soul out of the withered body? It is truth that says it, and it issues out of that sacred mouth which sometimes said. If any be thirsty let him come to me and drink, who am the fountain of living water, which flows into life everlasting. And it is excessive torment, my soul, in my crucified Love, which hath so withered and dried him up. He is oppressed with the weight of my sins: he is burnt up with my intempetance and riot, and he seems to say to our hearts, children give me to drink. And à true sense of his sufferances, à compassionate hart, a repentant tear, is able to refresh him: whether it be bestowed upon his own person, or upon any of his suffering members in his name. Ah then let it never be reproached to our hearts: I was thirsty and you gave me not to drink, etc. 2. Point. Considera. And though the extremity of the torments which my Saviour suffered, were indeed forceable enough, to draw this expression of corporal dryness from his mouth; yet was the drought of his soul, according to S. Bernard, fare more ardent, whereby he thirsted after the salvation of our poor souls, and the honour and glory of his heavenly father, which he saw contemned. My meat and drink, said he sometimes, is, that you accomplish the will of my heavenly father; and what is his will but your sanctification or sanctity. Affect. If we desire then truly to take compassion of our Saviour's extreme thirst, and be willing to refresh him, let our chief care be to take pity of our own souls, and to sanctify them. So shall we accomplish God's blessed will & pleasure, so shall we honour and glorify his heavenly father; and so finally shall we afford Christ both meat and drink, How happy are we then, my soul, to have our interests so inseparably linked with those of God the Father and the son, that we never perform his holy will, and honour him, but the advantage comes home to our own souls: nor ever, again, attend to the advantage of our own souls, but we honour and glorify God, and give drink to Christ in his greatest thirst. Resolution. I will be still careful to glorify God in seeking to perform his heavenly will: since his glory is my sanctity, my sanctity his glory. THE XXVII. MEDITATION. They present Christ with vinegar etc. 1. Point. COnsideration. Consider that Christ his mercy, mildness and sufferance, and the jews cruelty, madness and malice, go on still at the same height. The mild lamb out of mercy to miserable man, is so miserably racked and torn, that all the radical moisture of his body is dried up, and he signifies his need of drink: they presently run with malice accompaigned with mockery, and present him with vinegar and gale. Ah was there ever any, I do not say, just, innocent, patiented, meek dying young man, but even any despicable thief, cruel homicide or most criminal villain, so unhumanly treated, as I see these barbarous tigers treat my dear Lord and master. Affect. Alas my soul! Let's change but the name of cruel jew, into cold and unworthy Christian; and the story is told and verified of us. For are not indeed our words, our works, our thoughts mixed with vinegar and gale? And do we not present them to Christ too, who saith: what you do to those little ones, you do to me. We offer vinegar and gale to Christ, when we mix his pure love with terreane and inferior motives. We offer gale to Christ, when we comply with the world, more than with his love. We offer a mixed cup of vinegar and gale, when we think to serve God and Mammon, to live piously, and yet follow our own inclinations, passions and pleasures. In fine we offer vinegar and gale to Christ, when knowing much, we perform but little; knowing his blessed will, we endeavour not to accomplish the same. 2. Point. Considera. No sooner was this inhuman and barbarous present made, but my sweet Saviour pronounced again. Consummatum est, all is consummated, or ended. All the ancient sacrifices, types and figures. For here the true Abel is slain by his own brother. The harmless joseph is sold to the Ismaelites: The saveing No is turned naked and mocked by his own children: The innocent Isaac is sacrificed by his own father; being otherwise the same Father's only hope and joy. So that upon the Cross we find the accomplishment of them all. Affect. To wit, my soul, our dear all-saving No, may seem to conceive the Deluge over, because he draws near to the period of his life, sending out this voice as a gentle dove to bring the good tidings of the same. All is accomplished. Our peace, my soul, is near upon the point of being concluded with his heavenly father. Our salvation is near at hand. O how many have desired to see what we now see, and to hear the Consummatum est, which we have the happiness now to hear, and yet saw, and heard it not. Resolution. We will be for ever thankful for this so singular a grace, which God, out of his free mercy, pleased to bestow upon us. THE XXVIII. MEDITATION. Of the same subject. 1. Point. COnsideration. All is accomplished or fulfilled: All the Prophecies. He hath given his body to the strikers, and his cheeks to those that boxed them. He hath not turned his face away from rebukers, and spitters. He hath been despised, and made the most abject of men. He hath borne our infirmities, we have seen him as à leper and strucken of God. He hath put upon him the iniquities of us all. He hath been offered because he himself would, and opened not his mouth. He hath been led as a sheep to slaughter, and as a lamb before his shearer. His soul hath laboured: he hath been reputed with the wicked, and delivered his soul up unto death. As the Prophet long ago foretold. We have seen him in his thirst presented with vinegar and gale. We have seen lots cast upon his garments. We have seen him à worm and not a man, a reproach of men, and out-caste of the people. We have seen him compassed with calves and dogs, and besieged by fat bulls. We have heard him cry out, my God, my God why hast thou forsaken me. Even as it was foretold by David. Affect. Is it not true then, my soul, that all is consummated, all the Prophecies fulfilled? Is it not true, that sicut audivimus, sic & vidimus, that what was foretold we have seen accomplished? Is it not true that all these testimonies are made but too too credible, exceeding apparent to all the world? But ah my jesus, thou dearest Author and Consummatour of our faith! Is it not true too, that thou didst struggle through strange contradictions the while? for my sins, for my salvation, for the love of me? Ah this consummation was purchased at too too dear a rate. If ever I forget these abismall labours, let my right hand be forgotten; and let my tongue stick to my jaws, if I ever cease to magnify these ineffable mercies of thine. 2. Point. Consideration. All is accomplished in fine, to wit the whole law: for our good law giver came not to break the law, but to accomplish it. nor is the accomplishment of the Law any other thing but the love of God and our neighbour; nor can any express a greater love then to lay down his life, and such a life, the life of a God: not for friends neither, but for enemies, for unworthy servants, for lost slaves, and that too, in circumstances of greatest torments, abismall abandonnements, infamy and scorn. Affect. Yes the Law is indeed accomplished, my soul, since love is the fullness, accomplishment, and perfection thereof; as to die for the beloved, is the fullness and perfection of love. Our loving Lawgiver then, hath performed his own law in perfection, since he dies for love, and that, not for his friends only, but even for his enemies, even while they persecuted him to death. Ah how pure, how generous, how disinteressed is this love of his? He finds himself forsakem by his Father, and yet he is no less ready to die for his love and honour. He finds ungrateful man paying his love and labours with injuries, and yet for his love he will lay down his life. This aught to be the rule of our proceeding. We must not less love and serve God, because he seems, some times, to leave us in afflictions, in temptations etc. nor leave off to love our neighbour, because he renders evil for good. Not: for our aim and obligation, is, to accomplish the law with Christ, and the accomplishment of the law is love. THE XXIX. MEDITATION. 1. Point. COnsideration. Finally all is consummated: his obedience to his heavenly father, even unto death, and the death of the cross. All the great work of man's redemption imposed upon him, and embraced by him, with such an infinite measure of charity, that he was pressed and oppressed by the same, till he accomplished it. All his labours and pains and dolours. All the mysteries of infirmity, and documents of virtue. Affect. It's true, my dear Saviour, the lesson of obedience is consummated. Thou hast left us so perfect à pattern of it, that contempt, scorn, ignominy, torments, death itself could not shake it. Thou hast been in labours from thy youth, and thy pains and dolours have increased with thy years. Thou hast passed through all the Mystery (and, as I may say, all the miseries) of infirmity: a cold stable, a hard manger, a lock of hay, poor clouts, heat, cold, hunger, thirst, and much bodily weariness. And thou hast left us all the documents of virtue, of humility, mildness, poverty, patience etc. so that thou mightest well say to man's hart, what could I have done to my vineyard which I have not done. And we, should, as we might most justly, answer; nothing, dear Lord; for thou hast absolutely performed all that might be glorious to thy heavenly father, all that might conduce to our plentiful redemption, and spiritual instruction, and put the highest commendations upon thy love to poor man, that could be put by cruel torments, streams of blood, and the most infamous death of a God. 2. Point. Consideration. Hitherto hath my sweet Saviour looked upon his heavenly father as a stern judge, by whom he is smitten, as he himself professes, saying: propter scelera populi mei percussi eum: for the sins of my people I struck him: By whom his humanity is left to struggle with his cruel torments, and to satisfy for those sins of ours, in the very rigour of justice. But now, having consummated and fulfilled all the figures, types, sacryfices, prophecies, and even the whole Law: and having punctually observed all his father's orders with filial obedience, and admirable humility, even to the last gasp, he beings to behold him as a tender and loving father; and so testifies with a loud voice, that it is into the hands of such a father that he delivers up his spirit. Pater in manus tuas commendo spiritum meum. Affect. May thy wearied soul, o my kind Pelican; happily return into its rest. May thou, our too too kind Prodigal joyfully return into thy father's house, out of this foreign land of ours, where thou hast spent all thy substance even to the last drop of thy precious blood, upon ungrateful man; from whom thou meetest with no better returns then evil for good, hatred for love, vinegar and gale to drink where thou art ready to perish with thirst. Ah my soul! my soul! Haeccine reddis Domino Deo tuo? are these the kindnesses which thou rendrest to thy Lord thy God? for his love, for his labours, for his blood, for his life, which here he is laying down for thee? Resolution. Be my afflictions never so many, be my temptations never so great and importune, I will appeal from a rigorous Lord, to a loving father, and cast myself into his bosom. THE XXX. MEDITATION. 1. Point. COnsider in this action of Christ (where he commends his spirit or soul into the hands of his heavenly father) where the true hopes of a Christian ought to be placed: to wit in the hands, that is, in the will and disposition of our heavenly father, to be dealt withal according to his good pleasure. Accursed is that man who places his hopes in man, or in the heaps of his riches which he must leave behind him; or in the multitudes of his merits, which are none without mercy, but in God's mercy alone, which is indeed our merit nor shall we ever want merit so long as we cleave to that mercy. Affect. Return into thy rest my wandering soul, which is alone in the bosom of thy heavenly father, and fix thy confidence there. Trust not in the sons of men, in whom there is no salvation, no truth, mendaces filij hominum. Leave not the care of thyself to such as have no care of themselves, much less of thee. Such as thou hast found thyself to others, such, at the best, will others prove to thee. Our dearest friends do easily forget us; they will not they cannot go along with us. O how good it is then, while we have yet time, to make him our friend, above all our friends, who when they all fail, hath as much power as goodness to make good our trust. Into thy hands then, o dearest father, do I commend my soul. In those merciful hands of thine, not in my miserable ones, do I repose the whole confidence of my salvation. 2. Point. Consideration. Well may God's providence, my soul, which we are not able to found, permit us to be tempted with Christ, to be in agony in our devoutest prayers with Christ, and give us over, as it were, into the power of darkness with Christ. Well may we suffer wrongs, crosses, calumnies, taunts and scorns with Christ. Well may our bodies be left in torments upon the Cross with Christ; yea & our poor souls suffer a strange anguish with Christ, when we seem to be forsaken by our God. Yet still by adhering to Christ, and by following his footsteps; we shall infallibly wade out of all, and come to a happy consummation with him, and find a loving father's bosom laid open to receive our souls. Affect. Do not then, o my soul, so much regard what thou sufferest, or by whom or how; as for what, for whom, and with whom. It is not for a small prize thou fightest, but for an eternal weight of glory. It is not for some ordinary person, but for the love of thy Lord and Master, to become, in some sort, like to him. Nor art thou left alone, but in his company, and under the guidance of his grace, I am with him, saith he, in tribulation, I will deliver him, and I will glorify him, Look over thy afflictions then, o my soul, be they of what nature they will: and, with a lively faith, look upon Christ jesus the Author and Consummatour of faith, who joy being proposed to him, sustained the Cross, contemning confusion. It is not too much that the coheir should be treated like the true heir: the adoptive, like the natural son. Resolution. Come then what will, and from what hand it will, I am resolved to look upon it as coming indeed from the hand of a tenderly loving father, for my eternal good. THE XXXI. MEDITATION Christ gives up his Ghost. 1. Point. COnsidera. Christianes' draw near, and see death shut up thy sweet Saviour's eyes. See life die. see thy God die. Not, that death, man, or devil, had right to exercise any such power over the Author of life, who saith (nemo tollit animam meam) none takes away my soul or life: but because he himself would, when he pleased, and as he pleased. And to what end, but to be the death of death itself (ero mors tua ô mors) I will be thy death, o death. To ransack Hell itself (ero stimulus tuus o inferne?) To be jesus, that is, a Saviour to man; and to leave him the greatest testimonies of love imaginable by man or Angel. And therefore bowing down his head, he, of his own accord, delivered up his spirit, or soul. Affection. Ah my soul what's this we hear? The soul of thy Saviour is delivered up to death. In death then must we find true life with Christ. Nolo vivere, volo mori, cupio dissolui & esse cum Christo. Dye, die then my soul to all things which are not his very self. there's no living without life: Christ is my life: mihi vivere Christus, and my Christ being dead, my life is dead, and die I must. mihi mori lucrum. I desire to die that I may see my Christ. I refuse to live that I may live with my Christ. Ah my dear dead Master! fcra pessima devoravit te, the worst of wild beasts hath devoured thee. Ah, my soul, thy sins have slain thy Master. Thy envy sought him: thy avarice sold him: thy Hypocrisy betrayed him: thy rashness delivered him up: thy licentiousness bound him: thy cruelty whipped him: thine ambition crowned him: thy sluggishness loaded him: thy pride put him upon the Cross; thy irreligiousness, taunted, scorned, and blasphemed him: thy unmercifulness caused his thirst: thy forsaking of God, made him be forsaken by God: thy disloyalty, disobedience, hard heartedness, ingratitude for all his benefits, put him to death. And thence my Saviour died. Nay it was God the father's mercy which sacrificed him. His justice exacted satisfaction, and his mercy found the means, which to effect, he spared not his own only son, but delivered him up to death for us all. Nay but even Christ himself too, both accepted the hard commission, and complied with the painful duty, and willingly offered himself up. If then sin gave the cause, if mercy found out the means, if transcendent chartiie executed the office by the death of a God: detest sin, my soul; extol that so admirable mercy, and magnify that boundless charity for ever. And lest we who are most concerned may seem least sensible, let us take a deep share with all the creatures in this doleful mourning. If there be any sense of man's misery, left in us, if any gratitude for greatest mercy, if any love for most admirable charity, weep my soul weep. If thou art a sun, for light, brightness, and beauty, fare beyond all the other creatures, eclipse thy glory for a while in lamentations. If a Temple of God, burst in pieces. If earth and ashes, put thy mouth into thy dust, weep in thy ashes, and let thy earth quake to see thy God die. If thy hart be even a rock, let it rend in pieces, at least, with the rocks, laying a close siege to it, make the Cross the hammer, and the nails the wedges to rive it à sunder. If it be yet harder than the rocks, and be grown to the hardness of a diamant which nothing but blood can mollify, oh take the streams of the innocent blood of the Lamb, and apply it continually till it relent, and bring out a shower of tears at the king of heaven's funerals, who died for our love. 2. Point. Consideration. O all ye that pass by the way, attend, and see, whether there be any sorrow like my sorrow, cries out our Saviour by the mouth of mournful jeremy. O all you spouses of Christ then, o all you Christian hearts, do not slightly pass by, or pass over this saddest sight: but make a stop; ponder deeply, & feelingly observe, whether there was ever sorrow, comparable to the sorrow of your dear Lord, and spouse, who lies dead for your love: devoid of all beauty, and comeliness. For we have seen him all disuigoured and deformed, contemptible, miserable, and the last of men: a worm and not a man: a man of dolours, and overloaden with all the extremity of miseries. We have seen him like a leprous person, to the eyes of all men, strucken by God, and made abject. Affect. And yet, my soul, this last, and most dolorous of men, was, in the Beginning without Beginning, (before the Angels yet were) his own soweraigne joy, and Beatitude. O what a huge distance there is, betwixt that Beginning, and this ignominious, dolorous, and dismale end! He was there selfe-happie, or happiness is self: here miserable and ablect. There framing all things (all the variety of creatures) of nothing; here, forsaken by all his creatures, and reduced to nothing: there before the day star, inhabiting an inaccessible light; here dying, and dead, in darkness. O prodigious change of the Highest, by the hand of the Highest! O daunting disproportion between such a Beginning, and such an End! O then, at least, let's attend and see, whether there be any sorrow like his sorrow. Resolution. My beloved spouse shall be to me a posy of myrrh, and shall for ever dwell betwixt my breasts. THE XXXII. MEDITATION. Our Saviour's side is opened by the Lance. 1. Point. COnsider that as Christ's love, and the jews malice, go on and increase even till death, so rest they not there, but even outlive death itself. He is now subject to no more pains, his soul being departed, yet he is subject to more injuries; his dead body is capable of more wounds, marks of more malice in them, and more dearness in him, to whom nothing happened by accident. Yet thy malice profits thee not. o cruel jewe. since thou hurtest not him, and thou profitest me. All things concur to the advantage of those, that love him whom you hate. Affect. Ah, dear Lord, thy charity is boundless. It leads thee with joy to death (for joy being proposed unto him, he sustained the Cross, saith S. Paul) It victoriously reigns in death, and over death. It outlives death. Ah was it not enough to have paid the first drop of thy precious blood, which was more than sufficient to have redeemed a thousand worlds, unless thou payedst the laste drop too? O too too plentiful a price! O too too divinely dear, and prodigal a love! which pays an infinity of millions more than is due; proving Christ's love, to be incomparably greater than the jews malice; and his mercy, infinitely out-speaking man's misery. 2. Point Consideration. We wanted not indeed streams of innocent blood wherein to wash our leprosy, and to cure the deepest wounds of our soul. We wanted not dear arguments, and even open convictions of infinite love; since we saw ourselves written, as it were, in his bored hands. But we wanted, as yet, the best treasure, which was left for Longinus his lance to open. We wanted an open side for our languishing faith to enter into with incredulous Thomas his hand, and grope out a God. We wanted yet a passage to his hart, whereas nothing can ever speak so much dearness, or so absolutely subdue a hart, as a kind hart lying open to it. Affect. Let us then, my soul, yield ourselves up to this last battery, which comes indeed the conquering way. Let us not fail, by this blessed breach to find out our God, and to adore him Dominum nostrum, & Deum nostrum, our Lord, and our God. For by this blessed wound we get free access to his fatherly tender bowels, and learn the secreetes of his divine hart. Dominus meus, & Deus meus. Here is my Lord, here is my God indeed. Here will I enter, here will I adore him; here will I love him: here will I rest, here will I taste how sweet my God is. Here, finally; will I safely sing his mercies for ever. Resolution. As this open hart speaks powerfully to me, my beloved is mine so shall my hart reply to him, And I am entirely thine for ever. THE XXXIII. MEDITATION 1. Point. COnsider joseph of Arimathias great religion and courage, who went boldly to Pilate and demanded the body of jesus. He might justly have feared to have met with resistance from the Synagogue; wroth and revenge from the high Priests, and a shameful repulse at pilate's hands. The cold prudence of the world would easily have suggested, that the best way, was, to let their fury pass over▪ lest loss or ruin might have followed, Yet God's providence (for whose love he undertook the work) so provided, that neither Synagogue, priest, nor Pilate, either opposed, refused, or did any thing else to josephes' prejudice. Affect. Learn, my soul, by josephs' pious courage seconded with wished success, not to let thine be shaken by imaginary fears; so thou be truly called upon by the interests of Christ's necessary service, whether it be in point of receiving his own true body, or in charitably assisting his own poor afflicted members. For how often have we observed ourselves to have quaked with fear, where we met with no danger indeed, and permitted such fond fears to frustrate our pious designs and resolutions, and stifle the seed which was sown in our hearts from heaven. Fear not, as long as thou art employed about jesus, and him crucified. Either will no danger at all be met with, or none, at least, be prevalent to make us miss of jesus. And if it be about jesus that we are employed, if in that name we suffer, we ought not so much to apprehend it the sufferance of a Cross, as the assurance of a crown. 2. Point. Consider with astonishment the great power which the divine providence gives to Pilate (who had indeed no power over Christ, but what was given from above) in whose hands the disposal of the body of a God was left. Yes, of that body which the holy Ghost framed: the Virgin mother brought-forth: the divinity still inseparably inhabited; Of that body, I say, Pilate, à sinner, an unjust judge, an infidel, hath power to dispose, and he gives it to joseph. Affect. O my soul, how this Christ, this God-man, is wholly employed in the behalf of man! In his life, at his death, after his death. In his life for our instruction; at his death, for our redemption; after his death, for our consolation. Be we left under what power soever, just or unjust; peaceable or tyrannical; according to our desires, or contrary to our inclinations, by our Lord and Masters sweet disposition; he that so left us (if we faithfully follow his foot steps) will certainly deliver us, & glorify us. No unjust pilate's sencence will be able to hinder us from delivering up our souls into the hands of a loving father, nor deprive our body of the happy expectation of à glorious resurrection. Resolution. I will ever admire to see the disposition of the dead body of Christ, left in an infidels hands, but much more to see his living and glorious body and soul, left at the dispose of disloyal Christians, who believe in him, and yet crucify him again by their daily crimes. THE XXXIV. MEDITATION 1. Point. COnsider that God, being Omniponcie itself, wanted not power to have delivered the body of this dear son of his, out of the hands of Pilate without his leave. He that was only free among the dead, could easily have freed himself from the dead, and have risen as gloriously the first day from the Cross, as the third from the grave. But the Scriptures were to be fulfilled, his sepulchre was to be glorious. Our jonas was to remain three days, and three nights in the bowels of the earth: And his last lesson after his death, as well as his first before he could yet speak, was to teach us by his blessed example, an admirable submission, obedience, abandonnement of himself, into what hands soever. Affect. O wisdom of heaven! how secret and incomprehensible are thy ways? We are not able my soul, to look into them. In thy infancy thou wholly abandonnedst thyself unto thy B. mother's care and custody. In thy youth thou wast subject to her and joseph. In thy passion, thou wast given over to the wills of the jews, remaining obedient till death, and the death of the Cross: and now too, after thy death, thou continuest still at pilate's dispose. Let me learn dear Lord, by this singular submission of thine, in imitation thereof, and for thy love, to be willingly subject to every creature: never desiring to take myself, out of that order and subjection, wherein thy providence may have placed me. Ita Domine quoniam sic placitum est coram te. Yes, sweet Saviour purely because so it is agreeable in thy divine sight. 2. Point. Consider that Pilate having been petitioned, gives up the body to joseph: josephs' care takes it down from the Cross, and bestows à sydon, or fine white linen sheet: Nicodemus contributes many pounds of ointments, to wit, mixed myrrh and aloes: the body is imbalmed therewith, and wound up in josephs' syndon, according to the jews rites. His mournful mother Marie bestows more hearty sorrow and compassion, than any tongue can speak. or any hart but her own (that is the hart of a mother, and such a mother, the mother of a God) can conceive: who as in that name she fare surpasses all other creatures, in dignity, consanguinity and nearness to her son, so also in love, and consequently in compassion and sorrow. The desolate loving Magdalene and her companions, their familiar tears: and joseph puts the adorable body in his own new Monument, cut in the side of a rock, and shuts it up, with a great stone. Affect. Thus, my soul, have we at length got to an end of a wearisome procession. Thus have our sins laid the God of heaven and earth, in the bosom of the earth. Thus have our hard hearts lodged him in a rock, at whose voice the very rocks burst in sunder. Ah, my soul, this hard world, at his first entry lodged him in a rock, and a rock too must receive him at his going out. O dear Master! Let it be this rocky hart of mine, that may have the happiness, to afford thee this last lodging: or at least, may I be lodged with thee, be the rock never so hard; that I may truly be according to the Apostles expression, consepultus cum Christo, buried together with Christ, never to rise again, but with him, in newness of life. O that my hart (as it sympathises too nearly with this Monument in hardness) had also the rest of its qualities. O that it were yet in its primitive newness and purity. O that it had never been prepossessed by any creature. But alas, alas! it fares not so. It hath been too long▪ and too easily prostituted to the world's allurements, to the Devil's suggestions. It hath been but too too pervious to all approaches, and remained only a rock to thy holy inspirations, to thy heavenly instructions, to any true sense of thy excessive torments and sorrows. A PRAYER. But, o my dear Lord! thou who art a hammer bruising rocks, bruise this hard hart of mine into true contrition; and smite it with the rod of thy Cross, that (now at least, though too late alas!) it may pay down deepest compassion and sorrow, with the most desolate Virgin mother: floods of repentant tears, with those mournful Maries: and finally, a most manly courage and resolution, plentiful works of mercy, and the precious ointments of frequent and fervent prayers, with the good joseph and Nicodemus. But ah! my dearest Saviour Christ, my true rock and strength, these are indeed the resolutions of my hart, but of a weak and wavering hart which will effect nothing without thy powerful assistance: grant it o Lord, for thy precious blood's sake; and let the holes of thy sacred side etc. lie always open to my aid and refuge, that there I may securely live and die, and even be buried to this wicked world in that glorious TOMB; that so I may joyfully rise with thee, and to thee, eternally. Amen. Jesuit seal IHS REFLECTIONS, IN form of prayer upon the particular parts of our Saviour, upon the Cross. To his feet. I Give thee thanks, my most humble jesus, for thy incomprehensible love, and the great pains which thou didst suffer in thy wounded feet casting myself wholly into those holes, together with all the sins and delights of my life past, especially. My pride, vain glory, and arrogancy. Myself will, disobedience, and irreverence to thee, and thy vicar's. My impatience, anger and rancour. My tattling, detraction, and the like: to th'end they may be abolished and expiated by thy precious blood, beseeching thee by thy humility, obedience; patience, and admirable silence, to deign to bestow upon me all the same, and all Such other virtues: that hence forth, by the assistance of thy grace, in all my thoughts, words: and works, I may be truly: Humble, reduceing myself to nothing, under the feet of all creatures. Obedient, renounceing mine own will under thee, and all men. Patient, most willingly receiving all adversity from thy holy hand. Moderate in speaking: interiorly, and in high silence; giving ear to thy words alone: And that all my life long, butt especially at the terrible hour of my death, my most certain Refuge, may be in those most sacred wounds of thine. To his head. I Give thee thanks my most wise jesus, for the love and dolour of thy sacred and most holy head, which was wounded and torn with such excess of cruelty, and inhumanity, hiding my infirm head together with all my senses, and powers, as also all my sins and transgressions, in the multitude of those sacred wounds, in particular. All obstinacy in sticking to mine own prudence, and judgement, as also the dissolution and abuse of my senses. The neglect of thy fear, and the fear and flattery of men. My indiscretion, and too great want of moderation. My impurity of intention, and seeking of myself, and all other vices of the like nature: to th'end they may be expiated by thy most precious blood. And I humbly beseech thee by thy wisdom, fear, discretion and unspeakable simplicity, that thou wouldst vouchsafe to bestow upon me those virtues, and all other of the like kind. That hence forth by the assistance of thy grace, I may, in all my thoughts, words and works, be truly. Wise, being united and conjoined to thee, by a disinterressed understanding, and will. Piously fearful, keeping an inward and outward watch over myself, lest I might offend thee. Discreet, making choice of virtue which is placed betwixt two extreámes. Simple and internal, dwelling only in thee, and purely seeking thee alone. And that all my life long, especially in the agony of death, I may find a most assured Refuge in thy wounded head. To his hart. I Give thee thanks most amiable jesus, for thy infinite love, and for the sorrows of thy sweetest hart which was run through with a lance, while thy most sorrowful mother looked on: deposing, resigning, and plunging my whole hart, into that fountain of all bless, as also all my sins and transgressions; especially. All private and vicious love to created things, of what kind soever, and the abuse and neglect of thy sacraments and benefits bestowed upon me. Diffidence, infidelity and error. Timorousness, pusillanimity, and despair. My carelessness and inconstancy in the things which belong to my state and calling, and all vice leading thereunto, to be abolished & expiated in thy precious blood And I beseech thee by that charity, faith, hope, and un speakeable constancy of thine, be pleased to grant me a share in those and such other virtues, that henceforth by thy grace, I may be in all my thoughts, words, and works, truly. Fervent, still breathing after thee, and loving thee alone with all my strength. Full of faith and hope, wholly relying upon thee, as well in prosperity as adversity. Constant, aymeing at nothing else by all my earnest endeavours, but my advancement in virtue. And that all my life long, but especially at the hour of my death, this sacred wound, may be my assured Refuge. To his right hand. I Give thee thanks, my most just jesus, for the incomprehensible love and doulour, which thou didst express and suffer by the wound of thy most holy right hand, casting myself wholly into it, together with all my sins and transgressions, especially. All my injustice to thee, and thy creatures. biterness of hart, displeasure and envy. Falshood, lying and hypocrisy. Ingratitude to thee for all thy benefits, to th'end that all may be abolished and expiated in thy most precious blood, and beseech thee by thy ineffable justice, mercy, truth, and gratitude, to please to endue me with these, and such other virtues: that hence forth by thy grace I may be in all my thoughts, words and works, truly. Just, giving every one what is due to them. Merciful, wishing and doing good to all creatures. Zealous of thy honour with purity of intention, conforming myself in all things to thee. Grateful, rendering daily thanks to thee, and all my benefactors. And that all my life long, but especially at the dreadful hour of my death, I may find and assured Refuge in these sacred wounds. To his left hand. I Give thee thanks, most strong jesus; for thy incomprehensible love, and for the pains of thy left hand, casting myself wholly into it, together with all my offences, especially. All my slothfulness, and mispending of tyme. All impurity of body and soul. All intemperance in meat drink and clothes. All covetousness, unlawful desires and the like: to be abolished and expiated in thy precious blood. And beseech thee, by thy ineffable power, purity, temperance, and poverty, to grant me those and such other virtues: that hence forth, by thy grace, I may be in all my thoughts, words, and works, truly strong, and diligent etc. Chaste, conserving my senses, and soul in all purity. Sober, seeking only necessaries. Poor in means, and mind, wholly relying upon thee. And that all my life long, but especially at the hour of my death, I may have my certain refuge in this wound. Amen. A CONTEMPLATION or Meditation for Good friday. 1. HAVING with what recollection, quiet of mind, and compassion you possibly can, placed before your eyes three crucified, demand who they are that suffer in such ignominious wise, especially that one in the midst, who seems to be the capital criminal: Ask St. john, and he'll tell you, that it is the Son of God, Sic Deus dilexit mundum, ut filium suum unigenitum daret: St. Paul, usque ad mortem, mortem autem Crucis. David, Isaias and other Prophets, foretold this truth. Ask his mournful mother, Marry, and (if she can speak for grief) she will mournefully answer you, that alas yes, it is even her dear son, jesus, God and man. S. Marry Mag. will tell you the same sad truth, that alas I, it is her sweet, and best beloved Rabboni, her dearest Master, Christ jesus. Ask the rocks and stones, and in their language they will answer you; that its the author of nature their Maker and Master, the very Author of all being and life. Ask the Sun, and it will strait withdraw its light, testifying that the true Sun is setting and dying to this world. Nay ask the jews, and (notwithstanding their endless malice) even by them you may inform yourself of the truth; for look up and you may read their inscription; JESUS, N. R. I. ask who these two are which hangs by him, and every one will answer you, they are two thiefs. 2. Thiefs alas! and together with jesus, what connection? what to do hath light with darkness? iniquity with justice? ah is it not true? quod cum iniquis reputatus est. That jesus our saviour is reputed among the wicked, heavens stand amazed at this strange doom! O my soul lose thyself in astonishment, in contemplation of the wordls perverse and mad judgement, and learn to contemn it, since here thou seest even innocence itself tainted with the imputation of wickedness; and after this never find it strange, if thy resolution be to follow thy Master Christ, to have thy best actions misconstrued to thy disadvantage and disgrace: 3. JESUS NAZARENUS. This is the testimony of that enemy of his, Pilate, who delivered him over to this disgrace. And if jesus of Nazareth, jesus the son of Marie; that innocent lamb which was borne in Bethelem stable. who came to take away the inquities and sins of the world; who had even there his Gloria sung by the quires of Angels from heaven, in testimony that he was true God: that word which was in the beginning with God: and was even God himself. In the beginning, which had no beginning; before time yet began to be, from all eternity. And yet behold now in time, what monsters time brings forth. He is reputed, among the wicked. 4. In eternity he esteems it no stealth to be equal with God. In eternity he is one of those three holy persons, who are equally one God. And in time he is in a coniuncture with, and is judged, the chief of the three, whereof two confessedly suffer the punishments due to their crimes. 5. JESUS NAZARENUS: If jesus of Nazareth, let Nazareth, which knows him, give testimony of him, Nazareth where he was virginally conceived of a poor, innocent, unspotted, mild Virgin. Nazareth, where he was innocently brought up and conversed amongst the inhabitants. For the space of 24. years. Nazareth, where he appeared a man approved by God, by miracles and wonders, and signs, which God wrought by him in the midst of it. Let Nazareth speak. Was he ever found faulty in word or deed? Nay was he not ever found innocent, unspotted, segregated or separated from sinners? was he not ever found doing the work of his heavenly Father, solidly and publicly preaching the truth, exalting virtue, reprehending and subduing vice, and utterly destroying the kingdom of satan? curing the sick, raising the dead to life, restoring sight to the blind, making the lame walk, and the deaf hear? And yet it is thought good to the jewish blindness, and malice, to repute and place him amongst the wicked. 6. Pilate, who judged him, and in judging him condemned himself, pronounced openly that he found no cause of death in him, and left him a testimony of a just man; And yet he is reputed among the wicked. 7. Ah barbarous, blind, unnatural, and wicked jew! whilst thou art contriving his death by jarring, treacherous, and bought testimonies at Jerusalem (his native soil, to which he was sent, which he so much loved, that by tears spent upon it, he expressed the same) Rome, upon a bare relation sent from hence, is admiring his life. Whilst thou, ungrateful Synagogue, buyest his blood with bribes, and unjustly placest him amidst two notorious criminals: the Senate is consulting to place him among the Gods. 8. Ah king of heaven▪ how becamest thou an exile in this our veil of tears? for love. What did invest thee in our clayie garments, or rather rags? love. But tell me thou beatie of Angels, how becamest thou so deformed? For love. What lanced these sacred temples? Love.. How became that celestial face, heaven's joy, so gauled and gory? For love: Ah my hart, what wounded these hands and feet, which never walked in the ways of sinners? Love.. Thou adornest the field with a verdant green, thou deckest the tree with her fresh leaves and sweet blossoms; the birds thou coverest with their comely feathers, and the most contemptible beast with their skins, and how becamest thou then so without all cover or ornament? For love. Ah my crucified love! how much thou hast obliged me to love thee! Ah Love! even for this love, inflame my cold hart with this love. Da mihi te amare quantum volo, & quantum debeo. 9 REX JUDAEORUM. Rex? A King? true; the King of heaven; the King of Angels; the King of Men; the King of all things; Omnis enim potestas ei data est in coelo & in terra. For all power was given him in heaven and in earth. But alas, if a King, how so environed with misery and anguish? how so destitute of friends and attendants? how so bereft of all comfort & consolation? how so deprived of all things that might appease grief, and accompanied with all things that might augment sorrow? If a King, and the King of heaven, where are the orders of Cherubins and Seraphins? the ranks of archangels, Angels? those Principalities, Powers, Dominations, those mille millium ministrantium ei, & decies centena millia assistentium ei? 10. Rex judaeorum. If a King, where are his Nobles, his favourites, his Guard-Royall, his Palace, his Chamber of Presence, his Purple, his Gems? If a King, at least why doth he not appear a Man? Neque enim species illi est, neque decor. For he neither hath beauty nor comeliness. A Crown he bears indeed, but that doth so augment his pain, as that it doth not any way, in appearance, add to his Regal honour; And was love yet cause of all this? yes, yes, Sic Deus dilexit mundum, etc. So God loved the world, that he delivered his own only son. But alas, hath Love made this King so prodigal, and prodigality so poor, that he hath nothing left him; nothing to bestow upon a poor suppliant? ah yes, my soul, yes, there is yet enough left, let's run and beg; for behold, his holy arms, are wide open lovingly to embrace us, and receive us into his favour; o dear sweet embracements! o how willingly could I live and die here? O inveni quem diligit anima mea, inveni nec dimittam, I have found him whom my hart loveth; I have found him, nor will I let him go. Behold, his head hung down, to bestow upon us that sweet osculum pacis, that kiss of peace, that gracious favour, which the Spouse cried so out for: osculetur me, osculo oris sui: let him kiss me with a kiss of his mouth. See the four sacred fountains of Paradise, stream out Rivers of inestimable worth, from his wounded hands and feet; every drop whereof, being of more value than all heaven and earth; and in these Rivers, are we (o my Soul) permitted to bathe, cure, eternise ourselves. O Sacred fountains! o Ambrosian springs! dulciora super mel & fawm! sweeter than honey, and the honey comb. He hath a tongue, which in the beginning; said; fiat, be it made; and the whole Machine of the Universe, was presently raised out of nothing, and with which be can still say, N. Salus tua ego sum: I am thy Salvation; vel, hodie mecum eris in Paradiso, or, this day, thou shalt be with me in Paradise. And what hart can wish a richer treasure? a more wishful, and blissful present? He hath yet a tongue, but it too must not pass without its torment; For they mix gale amongst his food, and in his thirst, they present vinegar to drink. He hath yet a tongue entire, and that too must be employed, even amidst his greatest torments, to plead man's pardon, & reconcilement: Father pardonne them, for they know not what they do. O miracle of mildness and mercy! The persecuted becomes the persecutors Advocate, even in the act of persecuting him The dying Lord, turns his dead, and dying slaves Patron, even while he is bloodily striking at his hart, Father, He makes his address to him, not so much in quality of God, whom he knows to be actually provoked to revenge, as of Father, whose bowels are all mercy, for his prodigal children. Father: what confidence may not poor sinners conceive, when a father, and such a father; is sued to, by a son, and such a son? Father, I beg not revenge for what I suffer, but pardon for those, for whom, and by whom, I suffer: Father pardonne them: I sue not that the world should be judged for me, but that it might be cleared and saved by me. Father pardon them I do not plead not Guilty where I know sin is great, and spread universally over the whole body of man, and grown to a kind of infinity: but I am his Salvation, and the price of my blood, which here I lay down is infinite indeed; let grace then, through my merits, superabound, where sin abounded. Father pardonne them. It's pardon I demand, and even in that name, the crime is acknowledged. I cannot excuse pilate's injustice (which is so much more cryminal, by how much his own conscience pleads guilty against himself for condemning a person in whom he found no guilt) nor the Priests and Princes inveterate malice; nor the soldiers cruelty; nor the people's false testimonies, scorns, and blasphemy. But by how much their crimes are more clear, their pardon is more necessarily petitioned for: by how much their misery is more desperately great, by so much thy great mercy is more absolutely to be implored; have mercy therefore upon them according to thy great mercy, and pardon them. Pardon them, I say heavenly Father, for they know not what they do. The penal ignorance which runs all along through their actions, though it excuseth not, yet it much extenuates their transgression. They know not, they apprehend not, that they arm their malice against that infinite charity, which flames up so high amidst the same malice, that all the floods of their fury is not able to extinguish it. They know indeed that they put an innocent man to death, but they know not that they Crucify the God of glory. 'tis enough, my dearest Lord, thou hast powerfully pleaded and won poor man's cause, which without thy plea, and thy price, was irrecoverably lost for ever. Thou art heard for thine own reverence; and millions shall be given to thy prayers and merits. 11. But ah my soul! is it not true that as this lesson brings comfort to all Christian hearts, so it loads them with confusion, and fixeth shame upon their foreheads. He covers, in some sort, the jews crimes and confusion with a plea of ignorance: for had they had an absolute knowledge, of what they did, and to whom, they had never crucified the Lord of glory. But we seeing & knowing by the light of faith (which is a more absolute assurance than any demonstration, than all humane knowledge can afford) and being bound, & standing ready in the preparation of our hart to put down our life for it, that it was God & man, the very God of glory that they put to death, we, I say, make no difficulty to crucify him again by our daily crimes; to tread the son of God under foot, and to esteem the blood of the Testament polluted. 12. We acknowledge that we are taught by the mouth of eternal truth itself (unless we have renounced all Christianity) and we even see it in his own example, that we are to return Good, for evil, and we contrarily, render evil for good: hatred for love, disrespect for good offices; neglect forcares; ingratitude for greatest obligations. We have seen our Christ, sad to death, betrayed, taken, bound, abused, reviled, scorned, boxed, spit in the face, whipped, crowned with thorns, blasphemed, crucified: and we hear him from the same Cross preach, plead, pray for pardon. And yet we Christians, alas! who as we take our name from Christ, so should his actions be the rules of our life, and our conformity to the same rules, the perfection thereof, living as it were, by the law of contraries, run quite contre. The Master cries for pardon: the scholar exacts revenge. The master's wisdom and charity finds ways to cover multitudes of enormous crimes: and the scholar's iniquity and madness, invents means to make Molehills appear montaines, and to multiply a few small faults into huge numbers. The master, by a Rhetoric brought from Heaven endeavours to extenuate a visible injury by alleging ignorance, which though otherwise afected, did in some sort lessen the crime. The scholar by a Sophistry invented in Hell, strives to aggravate, even almost invisible faults, from the place in which it was done, the time, the manner etc. And if none of these seem vigorous enough, he guesses at the intention of him that did it, and will needs have it to be such as his Passion hath framed it in his mind. In fine the scholar hath neither heart, nor hand, nor tongue, to plead excuse, to work, or wish well too, even a seeming enemy, though otherwise a true friend indeed; He will not take the pains to consider, that the misintelligence was but caused, at most, by ignorance, inconsideration, precipitation; and to take it at the highest, that it was but man, sinful man, man subject to all the same diseases, that rather took, then had offence given him. While the Master neither having hand nor foot free, but only a hartfull of mercy, and a tongue free and ready to express the same, employs it to beg pardon for those wretches which ignominiously murder a God, saying: Father pardon them, for they know not what they do. 13. Ah my dearest Saviour, employ that divine tongue too, while yet it can speak, to say to my languishing soul (which truly wishes to love thee) salus tua ego sum; I am thy Salvation: but say it so that I may hear thee. In fine let our thoughts return to our dying Master upon the Cross, & behold him giving himself still over to more & more sufferance for our sake. Or rather let's hear him (since to strike through deaf ears) he cries out voce magna with a loud voice, in terms so to the life expressing the extremity of desolation, that the due consideration thereof, were able to burst, and break down even a hart of flint. Deus meus, Deus meus, ut quid dereliquisti me. 14. Heavenly father look down from thy sublime sanctuary upon thy most innocent son. It is he, of whom thou gavest testimony from Heaven, saying: Thou art my son, this day I begot thee. It is he, in whom thou hast declared thou art entirely pleased. And yet seemest thou to have forsaken him? It is thou that givest courage to the weak ones of the world to confound the strong: whence they do outbrave death. Yea even a weak Dorothy, a tender Agnes (and the like) in thee, do play with their torments. And yet is it thought good to thy divine wisdom to leave thy own, only begotten, dear beloved son (that son of thy divine hart, Isaac) devoid of all solace, exposed to the very extremities of torments, monefully crying out My God, my God, why hast thou forsaken me? What excess of torment must we needs conceive that was, which could draw words of expostulation from the mouth of a most patiented, obedient and pious child? Why hast thou forsaken me? One of thy prime Prophets, who was the pen which put down thy truth, assures us, that being grown old, as than he was, he had never yet seen a just man forsaken: how then do we hear not the just man only, but even justice itself crying to thee, why hast thou forsaken me? Thou hast promised thine ordinary servants, to bear one end of the yoke with them: to be with them in tribulation; to deliver them; to glorify them. Why then is thine only son left to tread the winepress alone? Why doth he cry out with a loud voice, in the midst of a huge tribulation, and yet is not heard? Why is he ingloriously forsaken by Heaven and earth? He is that first of the Predestinated, of whom it was written in the very head of thy book, that he should do thy will; why wilt thou then forsake him, in the very act of performing it? Hosts and oblations and holocausts for sin thou wouldst not, nor did they indeed please thee, where upon thy tender Isaac said, behold I come, in the body which thou hast fitted to me, and he is now actually sacrificing himself, upon the Altar, which he brought upon his own shoulders, and now that the Sacrifice is almost accomplished: that the too plentiful price of man's redemption is almost laid down, is it thought good, to thy wisdom and justice, to abandonne the poor, innocent, pious Priest in the midst of the work? To forsake him, I say, while obedient love hath nailed him so fast, that he hath neither hand to defend himself, nor feet to fly. And thou the while, o praise of Israel, sittest safe in thy sanctuary. Whilst he, a man of dolours, a worm and not a man, is exposed to such jewish cruelty, that extremity forceth, My God, my God, why hast thou forsaken me, from his sacred mouth. These are the words, saith blessed S. Augustine which come from one solicitous for us, in the midst of his tribulations, and they are words indeed of tenderness and sorrow: of bitterness and anguish. 16. Ah did we but devoutly and heartily consider with what sense of grief, with how deep a sighing, and sobbing; with how profound a sorrow; with how bitter a moaning and lamentation, these words burst out their passage through the lips of our Saviour jesus; had we even hearts of iron, we should be mollifyed by compunction; hearts of flint, we should be burst in pieces by compassion; of wood, we should be inclined by reciprocal love; of brass, we should be melted away by contemplation. And yet the eternal, the all-powerfull, the all-iust, the all-merciful Father, sits safe in his high & sure Sanctuary, and seems deaf to his cries, forgetful of him, forsakes him. My God, my God, why hast thou forsaken me. 17. He murmurs, nor mutters not at his torments; he counts not up the multitude of the indignities heaped upon him, he makes no mention of his being derided like a most vile creature, of his being branded with the imputation of a blasphemer, a malefactor, a seducer of the people. He is not touched with being esteemed, and treated like a very sot; of having a most seditious rogue preferred before him; of being condemned to a most ignominious death; of being placed as the ringleader of the thiefs; of being mocked and blasphemed upon the Cross, by words, by nods, by signs: as, this is he, forsooth, who destroys the temple, and within three day's space builds it up again. If thou be'st the son of God, come down from the Cross, He saves others, let him save himself. If he be the King of Israel, let him now come down from the Cross, and we believe him. All this he passes over in silence, he complains not, he mutters not. Marry when amidst all these, he finds himself forsaken by his heavenly Father: by a Father most loving, most powerful, and left as a mere stranger: as one dead to the world: in the very height of his torments, this seems to strike home to the hart of a God: and he labours crying, and his jaws are dried up. 18. O what rock of a hart would not this splitt, to hear a God complain, that God hath forsaken him. My God, my God why hast thou forsaken me? 19 But ah my dearest Lord, thou neither art nor canst be forsaken by God, thou who art very God himelfe. Who sees thee sees the father: he never forsakes thy company, since thou art in him, and he in thee. Both your power, is equally one and the same omnipotency; thou canst now, as ever, call down twelve legions of Angels to thy succour, and destroy these unmerciful Deicides who murder thee. Thy heavenly father than forsakes thee not, he only withdraws his protection for a time, but never leaves his union, never slackens his love and dearness, since that increated love the Holy Ghost, is the inseparable band, by which thou art linked to him, and he to thee; and by which thou lovest him and he thee, eternally. He only stopps the springtydes of supernal consolations, which would other wise over flowingly possess thy hart with beatitude, leaving humane nature amidst those storms of persecution and rage, to tug for it, and tied it out: 20. Nay, my dear crucified Love, thou art, indeed, smitten by him for the sins of his people, but thou art not forsaken we have thine own word for it. He that sent me is with me, and hath not forsaken me. He will within a short space, deliver thee and glorify thee. Wert thou forsaken by him, thou wert forsaken by thyself too, since thou art one and the same God with him, and all your outward actions are common. Thou hast power to lay down thy life, and to resume it, at thy pleasure. Thou art thus treated, and sacrificed, because thou thyself wouldst: Ah, saith that loving servant of thine S. Augustine, who is he who so easily sleeps when he would, as jesus died when he would? who is he that with so much facility puts off his garment when he would, as thou puttest off thy garment of flesh when thou wouldst: 21. My God, my God, why hast thou forsaken me, was no complaint then, but a voice of the humanity, which yet was never separated from the Divinity, which broke out from the excess of his anguish. No repining against his heavenly father, but a lesson and reproach to us, my soul, who see and hear these abismall excesses, with dry eyes, as not concerned, whereas indeed the whole concernment is ours, who had been abandonned for ever, had not our dear Lord for our love, for the love of lost man, dayned to be thus abandonned. 22. A strange lesson, making an absolute demonstration of the heinousness of sin, which can never be better known, then by the inestimable greatness of the price; and the ineffable strangeness of this abandonnement. But a shameful reproach, if after the due consideration of this, we live in league with sin; and thereby crucify again our crucified Love.. 23. A lesson pronounced with a loud voice, to strike through man's huge deafness, to rouse up his ingratitude and insensibility. But a reproach if he remain still deaf to so divine instructions, ungrateful for such heavenly benefits; senseless of such prodigious torments of a God. 24. A lesson speaking a greater measure of sufferance, and consequently a greater excess of love, than ever the thoughts of men or Angels were able to reach too, so that if the rest of his benefits of his Nativity etc. put a great weight upon Christian hearts, and press them to love, this seems not so much a great weight as even an intolerable and insupportable burden, and doth not so much press us to love, as even oppress and bear us to it by a dear sweet force. For here indeed God the Father puts the greatest commendation upon his charity, that even omnipotency, itself was able to put. While that Saint of Saintes (to whom Sanctus, Sanctus, Sanctus, is sung in his Kingdom) is abandoned in this direful soil to the excess of torments, and left dying for a sinner. While he spares not his own only son, but delivers him up for an ungrateful, ungracious, sinful servant. while finally God is exposed and left to be murdered by, and for, miserable man. But a most confounding reproach, if at this moment, we make not strong resolutions, to detest and forsake for ever, that tyrannical Monster sin, which put our Lord and Master, our best Benefactor, our dearest spouse, to such excess of torments, that they forced from him. My God, my God, why hast thou forsaken me? 25. In so much, that he, the fountain of living water, is exhausted, and waxed dry, and he cries out sitio; think in this you hear him say, 'twas I that created the sea, fountains, & all other moistures; 'tis I that rule the clouds, and pour down rain in due seaon▪: 'tis I that offered the Nectarian cups of eternal beatitude to Angels and Saints; and yet behold, for your sake, have I not a drop of cold water to cool my exceeding heat. But ask him and peradventure he'll tell you, that his thirst is after another thing, to wit, Man's redemption; for his meat and drink was to have his father's will performed, which was Man's Salvation. Or else, he thirsts after more sufferance, sitio, that is: notwithstanding these horrible pains and desolations, which you have seen me endure; notwithstanding that the blood of my body is quite exhausted, yet remains the desire I have to suffer for Man, insatiate and ready to embrace a thousand deaths. 26. O love which always burnest, and art never extinguished, burn my hart, burn it wholly, that it may live only for thee, and love only thee, and for thee. And we my poor soul, have we nothing to offer to our love, our spouse, in this his extremity; have we nothing that may help to quench his thirst? o yes, his drink, is his heavenly father's will, and his father's will is, whatsoever good we do, or suffer, whether it be a devout thought, a sigh, a tear, spent in the consideration of this B. Passion; or it is a taunt, a scorn, an infirmity, a temptation, a reprehension, an affliction corporal or spiritual, tolerated for his love; or it is a fast, a prayer, a vigil, a mortification, an act of obedience, a work of Charity, or the like, offered up in his honour: all this is an agreeable cup unto him; all this doth quench his thirst: and can we be so merciless and unkind, as to offer none of these? or shall we peradventure be so inhuman and cruel, as to present him with the contrary, as the barbarous jews do, with vinegar and gall? for alas! this was all the consolation offered him in his exceeding anguish. 27. O vos omnes qui transitis viam, dicite si est dolor sicut dolor meus, o all you that pass by, say whether there be any grief, like my grief. Dolour, from all sorts of men, jews and Gentiles, friends and foes, by my Apostles absence, and my Mother's presence. Dolour, in my fame, honour, and glory? Dolour, in Body, and Soul; in every part, in every sense; à planta pedis, usque ad verticem capitis; non est sanitas in me. And yet after all this, being thirsty, gall and vinegar, are administered. Popule stulte, & insipiens haeccine reddis Domino Deo tuo, o foolish, and brainsick people! is this the return which thou makest to the Lord thy God? What have I done to thee, or what fault have I committed, that thou art so cruel towards me? tell me, is this a fit exchange, for all the benefits I have done thee? I delivered thee safely out of Egypt; I caused the sea make way to thy dry passage; I prostrated thine Enemies; I fed thee in the Desert with that heavenly food Manna; I have taken thy nature upon me, and have peaceably conversed amongst you 33. years, having left, as it were, for your love, my heavenly Reign; and is a cup of vinegar and gall the best present you can find in your hearts to bestow upon me at my departure? Popule stulte & insipiens haeccine reddis Domino Deo tuo? 28. Ah! do not so my soul, do not so, but rather wholly offer thyself, such as thou art, to him; for verily he hath offered himself wholly for thee: and invite earnestly all creatures to praise him: Laudate Dominum omnes gentes, laudate cum omnes populi, quoniam (in this act of unparralled love and mercy) confirmata est super nos misericordia eius: at least run to him and crave pardon, his fatherly bowels are easily won to compassion; his loving and royal hart cannot deny a boon, we have a good proof of it; for even the thief his doubtful demand is accorded; and he hath already heard, mecum eris in Paradiso, A great grace and consolation for poor sinners! Demand his benediction before he go, lest we may be after forced to complain with that faithful Soul, heu mihi Domine, heu animae mea! recessisti consolator animae meae, nec valedixisti, ingredients vias tuas benedix●sti tuis, nec affui. Woe is me! woe is my soul, thou didst departed, o thou comforter of my soul, without bidding me farewell, and taking thy journey thou gavest thy blessing to thy friends, and I, alas, was not present. 29, And alas! he cannot long now endure, for infinite torment possesseth at once every sense and member; see how the weight of his torn and weary body unjoints his arms and shoulders, riveing the holes of his hands and feet, and hark he cries out, Consummatum est. Heavenly Father the work is done for which I was sent, my commission is accomplished, my Mission is ended. The predictions of the Prophets are verified, the types and figures and Sacryfices of the old law are abolished, the miracles and wonders wrought, the cures finished, the debt of all mankind well nigh discharged, and an eternal league made betwxit Heaven and earth, in mine own blood, Consummatum est. 30. Yes eternal Father for what could I have done for my vineyard which I have not done? I have manifested thy name and truth unto it. I have taught thy people by word and example, seconded and confirmed by wonders and prodigies. I have waded through whole seas of indignities, contumelies, and contempts, and a storm of torments have almost wracked me. There is not one member of my body left entire: the whole stock of my blood is spent; the conduits wherein it ran, my veins, are dried up, and my hart, the source is quite drained, my jaws are horse with crying, and scarce now is there so much breath left in my body, as to give thee this short account of myself and my Embassy; in saying Consummatum est, and so deliver up my soul or life into thy holy hands. 31. Ah my soul, my soul! what have we seen and heard? and what do we now hear? The soul of thy Saviour is ready to be given up for thy sins. Whither, whither hath thy misery and malice, together with his mercy and charity lead thy Lord and thee? Thy malice hath run with a stiff neck into a land of huge disproportion: and his mercy hangs upon the Cross with a humbled head bowed down to receive thee home with a kiss of peace. Thy malice hath run thee out of breath in sinning: and his mercy in suffering. Thy malice wholly spends its thoughts upon rebellion against God, and self-affliction: and his mercy upon thoughts of peace and reconcilement. Thy malice employs its words in provoking Gods wroth; and his mercy is exercised in petitioning thy Pardon. Thy malice prodigally pours out the last farthing of thy substance, to lose thyself: and his Mercy more prodigally the last drop of the blood of a God to save thee. 32. Yes, yes, my soul, it was not thought enough to thy Christ, for thy love, to have taken thy nature upon him, to have been borne in a stable, laid in a manger, in humility, abjection and poverty, to have conversed 33. years among men, as one of them, in labours from his youth, to have preached and practised all sorts of virtues, to have sweat blood, to have been betrayed, taken, bound, scourged, crowned, calumniated, condemned to a most shameful death, nailed to a most infamous Cross. But he would also stay there till the consummation of all, to the last drop of his precious blood, to the last breath of his body, till he had yielded up his Ghost into his heavenly father's hands. 33. Nor is it enough for us Christians to begin well, to run prosperously for a time, to live in humility, poverty, and abjection, to watch, to fast, to pray, to practise religious discipline. It is to final perseverance salvation is promised. It is to the consummation or end of the work the crown is given. Looking then upon the Author of our faith, and consummatour, jesus, be as prompt to suffer with him, as to adore him, and pray to him. Be still as ready for the ignominy of Caluarie, as the glory of Thabot. Prefix no end to our labours, caluminies, contradictions, temptations etc. but that of our life. Prescribe no limit, to what ever abjection, torment, abandonement, etc. God's wise providence, and good pleasure may permit to fall upon us, but constantly remain in the midst of them, nailed to our Cross with Christ; dying with him, to the world, to worldly respects, to self interests, to ourselves; with him, I say, who is even a dying: for we have heard Consummatum est. 34. And hark now we hear In manus tuas Domine commendo spiritum meum: into thy hands, o Lord, I commend my spirit. Ay me! Ay me! my dearest spouse, my Love, my life, my God is dead! Yes, my soul, he's dead! noe longer can his weak neck sustain his sacred head. As we have followed him living, and looked upon him dying, so let us now, for a sad farewell, take our last view of our dead Lord, who was slaughtered for our love. Alas! he is wholly deformed, there is neither beauty nor comeliness left, in that Fairest, fare beyond the sons of men. A ghastly paleness hath seized upon his glorious face, whilom the Angel's joy! Wounds, galls, gory blood, wholly cover his Virginal body. All whiteness is fled from that white Lily of the underualleys, & totus rubicundus est dilectus meus, & my Beloved is all red. Be all honour, and glory, and benediction, and thanksgiving, to that tender Lamb who was slain for love. Amen. AN OBLATION OF the life and Passion of our Saviour, for the remission of sin. O Sweet jesus, I have, alas, all the days of my life offended thee, and have been incessantly ungrateful unto thee my dearest Creator, and Redeemour. I have mangled thy gifts not preserving them entire, nor making a right use of them, but have hindered thy grace, and still added new faults to the old. Verily my offences are exceeding great and many, but yet thy mercy is infinitely greater, and without all limit. I confess I am utterly unworthy to be called thy son, I cannot however but acknowledge thee to be my Father, as thou truly art, and in thee is all my confidence. Thou art the drainlesse fountain of mercies, who dost not repulse, but wash those stained souls who fly to thee. Behold, o my dearest refuge, behold, I the very scum of all thy creatures approach unto thee, bringing nothing along with me but the heavy load of my sins, lowly laid at the feet of thy piety, I humbly implore thy mercy. Pardon me I beseech thee, o my surest hope, and for thy name's sake save me, who believe that no crimes are so great and enormous, that by the merits of thy most holy Passion, may not be forgiven. O sweet jesus, I offer unto thee, for remission of all my sins, that admirable charity of thine, which made thee not disdaigne, being the God of eternal Majesty, to become man: and for the space of more than thirty years to be molested with many labours, calamities and persecutions. I offer up that heaviness, that bloody sweat, those hard exigents which afflicted thee in the garden, when thou prayedst to thy heavenly Father with Knees bowed down to the ground. I offer that excessive desire of suffering, wherewith thou didst burn when thou goest voluntarily out to be apprehended by thine enemies. I offer thy bonds, stripes, contumelies, blasphemies, blows, spittings, and divers other kinds of injuries, which thou didst suffer all the night long, in the house of Annas, and Cayphas. All this I offer up to thee, rendering thee hearty thanks, and humbly beseeching that infinite bounty of thine, and boundless piety, that by thy merits, thou wouldst fully purify my soul, render it aggreeable to thee, and conduct it to life everlasting. O sweet jesus, I offer up unto thee for all my sins, the unheard of ignominy which thou didst suffer, when being strucken, spit upon, and bound, thou wert led to Pilate, in the morning from Pilate to Herode, and from thence to Pilate again. I offer that sacred silence of thine, which made thee humbly hold thy peace at those contumelies and injuries which were offered thee. I offer the contempt thou suffered'st when Herode opprobriously scorned thee in a ridiculous garment. I offer that most cruel pain which thou suffered'st when they barbarously scourged thee being bound to a Pillar. I offer thee the gory marks of thy scourging, and the streams of blood which run down from all thy sacred members All this I offer thee in thanksgiving, beseeching that immense piety of thine, that by the merits of these thou wouldst fully purify my soul, render it pleasing to thee, and conduct it to life everlasting. O sweet jesus, I offer unto thee for all my sins, that humility and patience which thou didst show, when clothed in a purple garment, for thy greater scorn, thou wert crowned with thorns and saluted in a scoffing manner, impiously spit upon, smitten with a reed etc. and buffeted. Brought out before the Tribunal, injuriously condemned, and last of all haled out to Mount Caluarie, bearing thine own Cross upon thy shoulders. I offer that grievous toil of thy sacred body, the many weary steps of thy holy feet, and the heavy weight upon thy shoulders. I offer thy sweat, thy thirst, and all the rest of thy torments, which with a most meek and ready hart thou suffered'st for my sake. All this I offer thee, beseeching that immense clemency of thine; that by the merits thereof thou wouldst fully purify my soul, render it pleasing to thee, and conduct it to life everlasting. O sweet jesus, I offer unto thee for all my sins, those most horrible pains thou suffered'st, when thy wounds were renewed, by plucking off thy garments; when thy hands and feet were fastened to the Cross; when the joints of thy body were all dissolved; when thy precious blood came gushing out, as from so many fountains. I offer these rosy drops of thy precious blood, that in effable meekness and benignity, whereby thou didst patiently suffer the intolerable insolences of those who insulted over thee, even whilst thou didst pray for them to thy heavenly Father. All this I offer thee beseeching that immense piety of thine, that by the merit thereof thou wouldst fully purify my soul, render it pleasing to thee, and conduct it to life everlasting. O sweet jesus, I offer unto thee for all my sins, vanities, negligences, and distractions, those incomprehensible torments which thou sufferedstw, when being exposed to such anguish, destitute of all consolation, thou didst hang in a miserable manner on the Cross betwixt two thiefs; and when burning with excessive thirst, they gave thee no thing but vinegar and gale to drink. I offer that exceeding charity, and gracious mercy, with which inclyninge thy venerable head, thou rendredst up the Ghost. I offer that saveing blood and water which flowed from thy pierced side. All this I offer thee; beseeching that immense clemency of thine, that by the merit thereof thou wouldst fully purify my soul, render it pleasing to thee and conduct it to life everlasting. O sweet jesus, for the perfect remission of all my offences, which in all my life time I have in any wise committed I offer unto thee the whole work of man's redemption performed by thee. I offer thy Incarnation, thy birth, conversation, death and Passion. I offer what ever else may have been grateful to thee at any time, in thy most glorious Mother the Blessed Virgin Marie, and in those other Saints of thine. O most sweet jesus I beseech thee, may thine innocence fully satisfy thy Father for my guiltiness. Shrowded in the purest syndon of thy merits, all my too unworthy, and sinful life; that what is unclean in me by being conjoined to them, and what is imperfect by being united to them, may be perfected; that so during this life I may be pleasing to thee, and having-finished the course of this miserable pilgrimage I may presently arrive home to thee, who art eternal salvation, to glorify thy B. Name for ever. Amen. VIVE JESUS A JAMAIS. Dilectus meus mihi & ego illi. Amen. Jesuit seal IHS