OF THE LOVE OF OUR ONLY LORD AND SAVIOUR, JESUS CHRIST. Both that which he beareth to Us; and that also which we are obliged to bear to Him. DECLARED By the principal Mysteries of the Life, and Death of our Lord; as they are delivered to us in Holy Scripture. With a Preface, or Introduction to the Discourse. printer's or publisher's device IHS D. Aug. Confess. lib. 10. cap. 29. O Amor, qui semper ardes, & numquam extingueru Charitas, Deus meus, accende me. O thou Love, which ever burnest, and art never quenched! O Charity, my God, do thou enkindle me. Permissu Superiorum, M.DC.XXII. TO THE MOST GLORIOUS AND EVER-BLESSED PERPETVALL VIRGIN MARY the All-Immaculate Mother, of our Lord God. RECEIVE this Treatise, O Queen of Heaven, with thy Hand of grace; which the heart of thy Servant, doth prostrate at thy purest Feet; as a token, wrapped up in words, of the most revearing, and admiring Love, which he owes, & will ever be striving to pay to thee. And vouchsafe (of thy Goodness) to present it to thy Son our Lord, the sole Redeemer, and Saviour of the World; since it aims at nothing else, but his glory, which with infinite mercy, he hath vouchsafed to place, in the exchange of Love, with mortal Man. Thyself, and thou alone, art that happy Creature, who by the abundant 'slud of his Grace, wert made able to swim, through all the moments of this life, in the Purity, and Perfection of this done Love.. Nor didst thou ever fail thereof, from the first instant of thy Immaculate Conception, in the bowels of thy blessed mother, to that other of thy Assumption, in the arms of thy most beloved Son. O suffer not his Creatures, who are also adopted sons of thine, to be still so unlike their mother; as to disperse, and dissipate themselves, by inordinate Love, upon the transitory objects of this world. It is enough, it is too much, that hitherto, we have defiled our souls; and that forsaking the clear, untroubled spring of divine Beauty, we have been miserably glad, to stifle, and drown ourselves (whilst yet we are the works of his Hands, and the joy of his heart) in the muddy pools of profane Delight. Behold how we sigh, & groan in thy sacred ears: some of us, under thè servile yoke of present sins; and some others, under the sad effects, and consequences of our former wickedness; since we are full of weaken; towards good works, and of an aversion from joyfully and perfectly complying, with the superexcellent, wise, and holy will of God. Demand of that God, obtain of thy Son; that he will print himself fast upon our Souls; that so (O glorious Queen, O thou most certain Comfort of the Afflicted) we may be discharged by thy prayers, from these chains, which are striving to drag us down as low as Hell. And once being free, we may fly up, from whence we are fallen, and adhere to God, with thee, by an Eternal Love.. THE PREFACE, DECLARING THE POWERS belonging to the Soul of man, with their proper objects and acts: and how all the whole world life's by Love; and that the object of our Love must be only God, directed by means of jesus Christ, our only Lord, and Saviour. IT is the ancient, and just Complaint of our Holy, and Wise forefathers, that men affect the knowledge of certain foreign, and fruitless things, not ca●ing to consider, or even know themselves. We are apt to wonder at the huge height of mountains; the unwearied walk of rivers; the subtle course of seas; the perpetual motion of planets; and in the meanetyme, we reslect not upö that which grows in our own bosoms, which yet is a fit subject for our admiration to work upon. The most inestimable riches of the whole material world, is but beggary, and misery, in comparison of the mind of Man. For what Monarch, had ever such Ambassadors, and Spies, as are his Senses; or such Solicitours, as are his Desires; or such Officers, and Executioners, as are his Passions; or such a Lord Steward of his Household, as is his Reason; or such a Secretary of State, as is his Invention; or such a Treasurer, as is his Memory; or such a Precedent of his Counsel, as is his Understanding; and which of them, had ever, so absolute a Dominion over his Countries, & Vassals, as man hath over himself, by the use, and exercise of his will? Of all these Powers, the Understanding, & Will are the most important; as being they, to which the rest are all referred. Verum, or that which is True, is the Object of the Understanding, & the Object of the Will, is Bòn, or that which is Good. The Act which the Understanding exerciseth, towards his Object of Truth, is Knowledge; for the Understanding, doth ever desire to know; & that which is exercised by the Will, towards the Object of God, is Love; for all creatures which can Love, are carried to a desire of that which is Good, or at lest which seemeth good to the. And indeed it may be truly said, if it be discreetly understood, that there is no creature at all, which hath not a Love, that it looks after. Even all the inanimate Creatures, do move with a restless desire to their proper Centre, through a quality which is impressed upon them, by the common Creator, of them, & us. Fire flies upward, & earth falls down ward; they are driven by their weight, they aspire to their places. By force you may with hold them, but if you leave them to themselves, you shall quickly see, where they have a mind to be. And as the actual Love which a reasonable creature bears to any Object, is acconted for the weight whereby he is carried to his journey's end, Amor meus pondus men, eò feror, quocumque feror; D. A●●. Confess lib. 13. c. 9 so the weight or Virtus motiva of inanimate Creatures, may well be accounted, & called their Love, whereby they are carried knowledge of Good & Bad; so also must he needs have a more universal, and noble means, for the reaching, & arriving to the perfection of so excellent a nature. From hence also it comes, that as it is proper to him, to apprehend his End, so he must be enabled with all the means conducing to it. This last End of man, is perfect & complete Beatitude. So as the true and undoubted Object of his Will, is, Omne bonum, which is All Good. This Perfectió supposech, & of itself implieth, in any creature, which can aspire thereunto, to be, to live, & to know. So that if any man be asked, whether he would be glad to Be, to Live, to Know, & to be Happy, he cannot doubt of it, though he would; unless he were out of his wits, & then in effect, he would be no man. Now, Beatitudo (as saith Boetius) est status, omnium bonorum aggregatione perfectus. And (c) Confess. lib. 10. c. 21. S. Augustine saith, That if any man should be asked, whether he would be happy, or no; all the world would say yea; as all the world if it were asked, whether it would rejoice or no, would be sure to say that it would fain Rejoice; which joy if it be true & complete, & without possibility of mutation, is nothing else but mere Beatitude. But this, in the mean time, is the main, & final, universal end of man. And from hence it necessarily follows; That man seeing many particulars proposed to him, as means conducing to this end, is not necessarily carried towards this, or that particular means (which many times are contrary to one another) because he apprehends than not, to be necessary, or not perhaps so much as sit, for his End, to which alone, his desire is necessarily carried. Hence flows the use & exercise of , whereby a man hath power to consult, elect, determine, & resolve; as also, on he other side, to refuse & reject what he liketh not, in all the particular occurrences of his life. S. Thomas with his Angelical understanding expresseth himself in few words to this effect. The (d) Form intellect●se● universal etc. D. Thom. 〈◊〉 6. de m●●. form of our understanding, which the inclination of our will doth follow, is universal; under which, many particulars are comprehended. And so, for as much as the acts consist in those particulars, amongst which there is none which can equal the power of an universal; there remaineth a kind of inclination of the will, which carrieth itself indeterminately to several things. For upon a desire, which a man conceives of health, he begins to consult, about those things, which seem to conduce unto it; and at length, he resolves to take a potion. So that Counsel precedes the resolution of taking the potion; which proceeds from his willingness to be counselled. If any thing be therefore apprehended, (according to all those particulars, which may be apprehended) as a convenient good, it will necessarily move the will. And from hence it is, that a man doth necessarily desire Beatitude, which is a State complete by the aggregation of all good things, as hath beèn said. Now, that the Will, is carried to any thing which is presented to it, rather according to one particular condition which it hath, then to another, may happen especially upon any one of three occasions. First when the thing itself is of more weight; and then a man is carried towards it, according to reason. As when he prefers, that which respects his health, before that which respects his pleasure. Secondly, when he considers of some particular circumstance, and not of another; as when a man will needs borrow money, without thinking how he shall be able to repay it. And thirdly, it may happen, by the disposition of the man's mind at that time; because (according to Aristotle) As any man is in himself, such doth his end then seem, to him to be. And so we see, that the will of a man is moved towards any thing, after a very different manner, when he is much transported by choler, to what he is, when he is quiet. But, the while, it easily appears, how noble these two Faculties are, of the Understanding & the Will; & how greedy and earnest they will be sure to be, in flying with a fierce kind of appetite, towards their several objects. And as a man cannot fail to be happy, according to his main desire, if these faculties be well addressed, by the particular means which conduce to it; So by any disorder which they fall into, their Master groweth to be miserable. Such disorder useth to arrive, upon the allurement of some particular objects, and the close quarter which is kept, between the understanding, & the will, which are not only near neighbours, but greater friends, than many would perhaps imagine, and so they make a mighty impression upon one another. And howsoever, for as much as concerns the general, and final object, which is Beatitude, though neither of them, can any more persuade the other to err willingly, than itself can be subject therein to error; yet, hic & nunc, when there is question of the particular address, or means, there useth to grow much abuse. And as, if the understanding look upon things in a false light, or (as it were) through the sin●●ars, or through a pair of lying Spectacles, it will say shrewdly to the will, by way of inducing it to embrace an erroneous belief; so if the will bestisly engaged, upon the earnest love of an apparent false good, instead of a true one, either by any ill habit acquired: or by the vehemency of some temptation, or by the impotency of some passion, or else by the surprise of some delightful object, or the like; it doth, many times, so work, & win upon the understanding, as to make it concur towards the setting of wicked, & unjust decres; whereby Christ our Lord may be crucified, & Barrabas discharged; the creature may be embraced, & the God of all creatures be rejected. For thus, saith. (e) Conf. l. 7. c. 8. S. Augustine, are sins committed, when thou, O God art forsaken, O thou fountain of life, who art the sole and true create our of all things; & when, by a foolish, and particular pride of appetite, we grow to love that, which is but a part of the whole, and which with all is false. But by humble devotion, we return to thee again; & thou dost cleanse us from our evil custom; and art merciful to the sins of such as confess them; and thou hearest the groans of thy prisoners; and dost take off the fetters which we made for ourselves. But so, as that yet we must no more advance the proud horns of false liberty, against thee; through a covetous desire of enjoying more, which will prove to be the loss of what we have already; if we love our own pretended private good, more than thee, who art the common good of all. So that now we see, how necessary it will be for us to take some course, for the coupling of these two extremes (which, on the one side, is ourselves, and on the other, our final End or Beatitude) by some means which may be both sweet, & strong, towards the entertaining, & employing of these faculties, & powers of ours; that so we may be secured, from losing our way, to a journey's end, which doth so much import. For the errors of the understanding are dangerous in a high degree. To the understanding it first belongs, to specify, or present all particulars to the will; and if that be done with disguise, the man is like to be in ill case. For the will, is an obeying, and blind faculty, which discourse 〈◊〉 but executes, if it lists, in conformity of what is offered, by the understanding; and therefore it is, as if it had no life at all, till the understanding give it meat, to feed upon; which she takes at the hand thereof, though it be poison. The errors also of the will, are at least, as dangerous as those others; for this is the seat, and Centre of the Affections, and it is both extremely laborious, & withal very liquorish after all the delightful objects which it looks upon. And for listening, & gazing it grows first to cheapening, & then to buying; & by the disorder, & distempered heat thereof, it blows with vehemet desire upon them. And so it raiseth a dust into the eye of the understanding, whereby it is made, as blind almost, as the blind will itself. And whereby it grows persuaded, that how dear soeùer that counterfeit ware do cost, it may prove a kind of saving bargain to us, in the end. Now, what a case are we therefore in, if our Love, being so restless a thing, as it is, & so resolved, to be ever feeding upon some object or other, we suffer that to be such a one, as besides the endless tormes of the next life, can never bring us to any true rest in this? For the soul can never rest in the possession or fruition of any creature. The reason hereof is plain; because the rest of any thing consisteth in the attaining & enjoying of that last end, to which it was ordained, in the creation thereof. And therefore the soul of man, being made for the fruition of God, whose glorious vision is only able to make us say, It is enough; what marvel is it, that it can take no lasting true contentment, in any thing which is less than God? The holy S. Bernard saith heerupon, to this effect: It is no marvel that the soul of man can never be satisfied with the possessions, honours, & pleasures of this world. For the soul desires to feed upon such a meat, as may carry proportion to itself. Now, the entertaiments of this life, carry no proportion at all to the soul, in the way of giving it entiere satisfaction. For the soul is spiritual, & immortal; and all these objects, are either temporal, or carnal. And therefore, as he who were ready to starve for lack of meat, would be ridiculous if he should think to kill his hunger, by going to a window, & gaping there like some Chameleon, to take in the air (which air is no competent and proportionable food, for a body of flesh & blood;) just so a man who shall pretend to satisfy & fulfil the desires of a spiritual & immortal substance (as we know the soul to be) by feeding foully upon the Carrion of Corporal things, is at least as very a fool as the former. And besides his folly, & his loss of labour in the mean time, he will, hereafter, grow to suffer by it, so much more; hem the otherr; as the eternal damnation of a soul, is a matter incomparably more considerable, than the death of a mortal body. No; it is God alone, who can quench the infini e appetite of his reasonable creatures. He alone made the whole world for us; & us for himself; & he only is our Centre, & place of rest. He only is that first Truth, which our understanding should aspire to know; & the only Good, which our Will should be so inflamed to Love.. And because as hath been said, the question is, but of the Means, whereby we must tend to this most perfect End: and for that, by the treachery of our senses, we are induced to place our hearts, & the affections thereof upon dangerous, & vicious objects; it is therefore, shalt I am procuring to set that one before us, which is the most strong, & sweet, & perfect means, & which may not only invite, but assist us also admirably otherwise, towards the arriving to our last End. The line which leads to this fair full point, & the way which guides us to this eternal habitation, is that top of beauty, and excellency, jesus Christ our Lord; upon whom if we can persuade ourselves to fasten the roots of allour Love, we shall not only be happy there, but even here. And to the end that we may consider the innumerable, & invaluable reasons, which we have to love this Lord of ours; I have laboured first, to show the unspeakable dignity of his person; & then the infinite love itself which he hath borne to us. And this I have deduced, out of the principal mysteries of his most sacred life, & bitter death, as they have been delivered to us in holy. Scripture. And although whilst I treat of the Love of our Lord to us, in every one of the particular mysteries, I do, also show, the straight obligation into which we are cast, of returning love for love to him: yet I procure to do it more expressly, towards the end of the book in the two last Chapters. The holy ghost be he who by sweetly breathing upon our souls, may enable us to do this duty well; which hath been so highly deserved of us, & which only is able to make us happy. OF THE LOVE OF OUR LORD JESUS CHRIST, declared by showing his Greatness, as he is God. CHAP. 1. THE Love of our Lord jesus Christ, to this wretched and wicked creature Man, is such a Sea without any bottom, and such a Sun without all Eclipse; that not only no fathom can reach it, must not so much as any eye behold it, as indeed it is. And whither soever we look, either up or down, or towards any side, we shall find ourselves over wrought by the bulk, and brightness thereof. Now (a) The quality of the people which love each other, giveth price and value to the love itself. because the love of any one to any other, doth take a tincture, from the quality of the persons between whom it pasles; therefore the love of our Lord to us, is proved hereby, to be infinite and incomprehensible, because the dignity, and Majesty of his person, is incomprehensible, and infinite. It will therefore be necessary to declare some part of the excellency of his person. And for his sake, who loved us with so eternal love; I beg in this beginning, an exact attention. Because (b) The reason why exact attention. is here required. what I am to say in this place (being the ground, whereon the rest of this discourse must rise) will both give it clearer light, and greater weight, and more certain credit. Nor can any thing, which shallbe delivered in the progress hereof, be so high, or deep, or wide, or hard; to the belief whereof, the soul will not be able to fly, at full ease, and speed, between the wings of faith and love; when it considers and ponders well, who it is, of whom we speak. Our Lord jesus Christ (being perfect God and perfect Man) as God, is the only begotten eternal son of his Father, and wholly equal to him. And because (c) The generation of the Son of God. he is begotten of him, by an act of Understanding, proceeding out of that inexausted fountain of his wisdom (as if it were out of a womb) he is therefore called the Wisdom begotten; the Word, the Image, and the Figure of his Father; from whom, together with the Son, the Holy Ghost proceeds. And for as much as the Father, could communicate to his Son, no other nature but his own; the Son is therefore Consubstantial with the Father, and true God, who only possesseth immortality. His Essence (d) The essence of Christ our Lord, as he is God. is an infinite kind of thing eternal, and immutable, which doth necessarily exist; and wherein, as in the sovereign cause, all other perfections are contained after an unspeakably sublime manner. And such excellency is resident in that most simple and pure Essence of his, that he is infinitely fare from all necessity of any thing created towards the compliment of his own beatitude. Now concerning the creatures, they have no being but by him; or rather they have it not so properly by him, as in him: Is any man, Lib. 1. Conf. c. 0. saith S. Augustine, able to frame himself? Or is any one of the veins, whereby our being, and life runneth towards us, drawn from any other root then this, That thou, O Lord, dost frame us? Thou, to whom being and living, are not too several things, because supremely to Be, and supremely to Live, is the very thing it itself, which thou art; for thou art supreme and art not changed. And a little before, speaking, to God in the self same discourse, he expresseth himself thus, in most profound and yet most elegant manner: Thou, O Lord, both ever livest in thyself, and nothing dyeth in thee, because thou art before all ages; and before all that, which can even be said, to have been before; and thou art the God, and the Lord of all thy creatures. And in thy presence, do stand the causes of all things, which are unstable; and even of all things which are changeable, the unchangeable roots remain with thee; and the eternal reasons of things do live, whilst yet the things themselves, are but Temporal, and Irrational. Thus saith S. Augustine: and so infinite is the essence of God; and so absolutely nothing are all those things, whose being is not derived from him, & conserved in him. Infinite also is his (e) The power of Christ our Lord as he is God. Power, and it reacheth to the making or changing of all those things, which either are, or else may be; so worthily is he called The Omnipotent. And not only doth he create all the substances of them all; but he doth so truly, and so immediately of himself, frame all their motions; that without his concourse, not so much as any moat of the air could stir. And upon his three fingers, Isa. 40.22. he so conserves the whole machine of the world; that if, but for one moment, he should suspend the influence which he gives, it would instantly run headlong into that Abyss of being Nothing, out of which it was called, by his voice. The (f) What a nothing the world is, in comparison of God. whole race of mankind, is but a smoke, a shadow, a Dream, saving that more truly it deserves the name of Nothing, in respect of him. No ball upon a Racket, no straw in the midst of a huge furnace, no poor withered leaf, in the mouth of a devouring tempest, can express the poverty, and infirmity of all the Creatures (if they were all put into one) when once they shall be compared with Almighty God. Sap. 5. jac. 4. job. 14. Psal. 101. job. 20. Psalm. 72. And if all the things which are created, have not the proportion of one withered leaf, in comparison of a whole world, what kind of things are thou and I; and in what part of that leaf shall we ever be able to find ourselves? The breath of the Nostrils of the God of hosts, Isa. 29. makes the whole heaven to tremble. He visits the world in thunder, and earthquakes; and in the huge voice of a whirling tempest; and in the flame of a consuming fire; and the multitude of all the Nations, before him, shallbe as some dream by night. Behold, our Lord is strong and mighty, like a push of hail, and a whirlwind, Isa. 2●. which tears up; and like the force of an overflowing river which bears down, whatsoever it touches. His very looking upon the earth, makes it tremble; Psal. 103. his touching of the Mountains, makes them smoke. His head and hair, are described by snow & wool; Apoc. 1●. his face by the brightness of the Sun; his eyes by the flame of fire; his voice, by the noise of many waters and of huge thunder claps: & it sends out of his mouth, a two edged sword. He can rule all nations with a rod of Iron, Psal. 2.9. and he can bruise them, like a potter's vessel. And he treads the press of the wine of the fury of his wrath; and in his thigh this Title is written: Apoc. 9● King of Kings, and Lord of Lords: in comparison of whom, all other Kings are toys. And so we see, what is become of a Pharaoh, Exod. 14. Dan. 4.4. Reg. 9 Act. 12. Isa. 13. a Nabuchodonozor, a jesabel, a Herod, and a thousand others, who have succeeded them in sin. When therefore the day of God shall come, it will be cruel, and full of indignation, wrath, and fury; & it shall make the whole earth become a desert, and it shall deliver up sinners to be ground to dust. Such I say, is his Power, and such will be his revenge upon the wicked, if they will needs be wicked; but he desires with admirable love, and procures with a sufficiency of grace, that all the world may be saved, if they will cooperate therewith; and the ways whereby he doth it, are admirable, because his Wisdom is as infinite as himself. In (g) The infinite wisdom of Christ our Lord as he is God. virtue of this Wisdom, he doth most perfectly comprehend, not only all the Creatures, which have, or had, or are to have any being, (together with all their powers and proprieties) but all others also, which by his omnipotency he might create, if he would. He beholds future things which to him are present), with a most steady eye. He numbers all the Stars, and calleth every one of them by their names. Isa. 40. Psal. 114. jerem. 10. Isa. 40.12. 1. Paral. 18.9. jerem. 1. job. 31. & 34. Eccles. 1. & 23. He weighs out the winds, & he measures out all the waters. He sees the secrets of all hearts at ease; He numbers all the paces of all our feet; all the actions of all our hands; all the casts of all our eyes; all the words of all our tongues; all the thoughts of all our hearts; all the minutes of all our time; all the drops of the sea; all the grains of the sand; & all the parts, & motions, both internal, & external, of all his Creatures, are numbered & disposed, by him. And all this he doth, with one only eternal act of his understanding. Nay he hath moreover, the Ideas, or Forms of innumerable other worlds before him; for the composition, & disposition, and ornament whereof, he conceiveth, infinite ways, & means. He hath framed the parts of this world of ours, and of all the bodies contained therein, with such exact perfection, that nothing can either be added, or dimished, without making it either less fair in itself, or less fit for the other parts thereof. The very lest of these things, he governeth with that depth of Wisdom, and addresseth it to the several ends, by so apt, and admirable ways; that, not so much, as a hair can fall from a head; nor a sparrow light on the ground; nor a fly, can either live, or dye, but by his pleasure and providence; & (h) A most strange, but most certain truth. even that little miserable thing, doth serve as a part, without which the whole (as hath been said) would be less beautiful. Nothing happens to him by chance; nothing by surprise; but all things are done by eternal Council. And (which increaseth the wonder), all this is determined, by one simple act of his; without any deliberation at all; or the interposing of the least delay; and this so perfectly, and so fully, that having, with his own infinite Wisdom, contemplated his own works, by the space of infinite ages, he could never find, that any thing was not most wisely done; nor any thing which was capable of the least amendment, or alteration. The (i) The infinite goodness of Christ our Lord, as he is God. infiniteness of his Goodness doth also appear by innumerable ways, but especially by this. That although his divine justice be every whit as infinite as his Mercy; yet (his Mercy extending itself first to us, even out of his own intrinsical, eternal goodness to us, and upon no original motive on our parts) his (k) How the mercy of God may be said to be greater than his justice, whilst yet both are infinite. Psal. 44. Ose 13. justice doth never exercise, or employ itself upon his Creatures, but by reason of some former express provocation from them; and therefore it is most truly said That his mercy is above all his works, and that the perdition of Israel, is from itself. What shall we say, in further proof of his Goodness, but that he having made us all of nothing, and being able with the same ease, to make a million of better worlds than this; he doth yet so court & woo us to love him, & to be entirely happy in him, as if himself might not be so, unless we would be pleased to grant his suit. To these miserable ungrateful creatures of his, he doth so dear, and so many ways communicate himself, as that no one of them doth exist, which doth not, in every moment of time, participate of his divine Goodness, in most abundant and various manner. He seeks us when we are lost; he calls us when we go astray; he embraceth us as soon as we dispose ourselves to return, notwithstanding the millions of sins, which we may have committed against him. He (l) The diverse ways, whereby God communicateth his mysteries to us. makes himself all in all to us; now performing the office of a King by commanding; now of a Captain by conducting; now of a Mother by cherishing; and continually of a Pastor by feeding us; sometimes with Comforts, whereby we may be encouraged; and sometimes by Crosses, through the overcoming whereof, we may be fortified and refined. Nor (m) Consider of this truth with great attention; for it is of unspeakable comfort. is there any one instant in this whole life of ours, wherein, by virtue of his former grace, we may not (even by some act of our very thought alone) acquire new degrees of grace (as will be showed more largely afterward) to every one of which degrees, a several degree of eternal glory in heaven, doth correspond; and every one of which degrees of glory (though it should last but for an instant) is incomparably more worth, them all the pleasures, and treasures, and honours, which ever were, or will be tasted in this world, by all the race of man, between the creation of Adam, and the day of judgement. If we consider this truth as we ought; and if God, of his mercy will enable us to feel it in our very hearts; we shall instantly admire the infinite liberal goodness of his divine Majesty, who would not so much as permit any evil at all in the world, if it were not to derive more good from thence, then otherwise would have accrued, without that evil: Rom. 8. For all things do cooperate to the good of God's servants, as S. Paul affirms; and S. Augustine inferreth thereupon, That even our very sins, when they are forsaken do cooperate, as serving to inflame us with greater love of God, and consequently they bespeak for us, more resplendent thrones of glory, in the kingdom of Heaven: then, without those sins, we should have had. So infinite, I say, is the goodness of God, and so excessive is his love, as will further yet appear, by that which follows, whereby the excellency of the soul of Christ our Lord, as Man, is to be declared. The Love of our Lord jesus, as he is Man, is much commended to us, by the consideration of the Excellency of his Soul. CHAP. 2. SINCE the dignity of the Soul of Christ our Lord, is a great part of the ground of his immense love to Man (as will be showed particularly afterward) it may here come fitly in, to point at the supreme excellency of this Soul. First therefore it must be taken for granted, that Christ our Lord had an Understanding which was created, at that instant, when he was endued with a true and natural soul of man. Hereupon it followeth, that he had a knowledge also which was created, & which was distinct from his divine knowledge. This truth was thus declared by Pope Agatho: S. Synod. Act. 6. & 8. We publish and confess, that the two Natures of Christ our Lord, and each of them, had the natural proprietyes, which respectively belonged to such natures. And the Council of Chalcedon doth in like sort define: That he took to himself, a perfect reasonable soul, without the want of any propriety belonging to such a one; and that in all things, it was like to that of ours, excepting sin. There was anciently indeed, an heresy of certain persons, who were called Gnostici, as S. Irenaeus relates, Affirming that Christour Lord was ignorant of many things, Iran. lib. 1. aduer. haer. ca● 17. and that he learned many things, under the direction of some Master, as other men might do. And so also (a) The heretics of all ages, are lead by the same spirit of error, Calu. in Harmoni● passim. do Sectaries of this last age of ours blaspheme (being lead by the same spirit of error, as well in this, as many other things) whilst they lay an imputation of ignorance, upon Christ our Lord. But the holy Catholic Church, abhorreth all such impious conceit as this; and so all her Doctors, with S. Thomas, do avow, That (b) Christ our Lord man, had ever the beatifical vison of God joan. 8. joan. 11. our Lord jesus, as he was man, had ever the beatifical vision of God. This truth is thus declared in the Gospel by the mouth of Christ our Lord: I speak those things which I have seen, with the Father, and where I am (that is to say in Glory) there shall my servant also be. For since he was, from, and in the very beginning, the natural Son of God, and the universal Father, and head, both of men, & Angels (the influence whereof was to be derived into all the members) it was but reason, and it could not be otherwise, but that his Soul should be endued with this Beatifical knowledge, as is declared by the holy Fathers. By this knowledge he beheld, and did contemplate the most B. Trinity, after a manner, incomparably more sublime, and noble, than any, or all the other creatures, put together. And because, by how much the more clearly God is seen, so much the more are creatures seen in him; it will follow that the Soul of Christ our Lord, did behold in God, not only innumerable things, but even outright, all those things concerning creatures, which ever were, at any time; or which are, or shall hereafter be; since (c) It belongeth to Christ our Lord, as le is our judge, to know all ●●inges, which conterne the creatures, uhom he is to judge. Matt. 28. ●8. he is the Lord of all, & the judge of all, and hath all power given to him, both in heaven and earth; for the just and orderly execution whereof, it is evident that he must have the knowledge of them all. The Catholic Fathers, and Doctors, do also ascribe a second kind of knowledge to the soul of Christ our Lord, which (d) Christ our Lord, a Man, had also infused knowledge. they call Infused, as being a kind of supernatural light, whereby it did certainly and clearly discern, and know all things created. And although it be not so expressly contained in holy Scriptures, that Christ our Lord was endued with this knowledge, in particular and distinct manner (since they only affirm. That he knew all things (which is sufficiently made good, by that beatifical vision, whereof I spoke before) yet are there pregnant consequences, & weighty reasons, which exact at our hands a firm belief, that he had also this other Infused knowledge. For the soul of Christ our Lord, was always truly Blessed; he was not only a Runner towards felicity (as all other humane creatures are in this life) but he was a Comprehender of it, even from the very first instant of his Conception. It was necessary therefore, that his soul being Blessed, should have all the endowments of a blessed Soul, whereof this Infused knowledge is one; and whereby it did certainly, and clearly know all things created, whether they were natural, or supernatural. And that in themselves, and in their proper kind, or element, as they call it; and not, as only appearing, and shining in another glass, as they are seen, by that former Beatifical vision, but directly, and immediately in themselves. And for this it is, that the incomparable S. Augustine, doth declare: That the Angels are endued both with a Morning, and an Evening knowledge: understanding by the former, the beatifical vision, and by the latter, the knowledge which they call infused. Our Lord jesus had moreover, a third kind of knowledge, which is termed by the name of Experimental. This (e) Of the experimental knowledge of Christ our Lord. knowledge is acquired by the industry of the senses; and it was the fame in Christ our Lord (for as much as concerns the means whereby it was gathered) with the knowledge, which we compass in this life. But yet with this great difference; That in Christ our Lord, it was without any danger of error; whereas in us, it is, with very great difficulty of judging right. And it is in consideration of this kind of knowledge, that the holy Evangelist affirmed, Christ our Lord, to proceed and grow. Luc. 2. But those miserable men whereof I spoke before, having the sight of their Faith so short, as not to discern in his sacred soul any other kind of knowledge than this last; did absolutely impute ignorance to it, at sometimes of his life, more than others; as if it had not been Hypostatically united to God; in whom not only the knowledge of all things, but (f) Nothing is, but so far as it is in God. even the very things themselves remain; and if they did not so remain, they could not be. Now upon this, which concerneth the knowledge of Christ our Lord, it followeth clearly, that he knew all things plainly, which are, which shall be, and which ever were. It followeth also, that he never ceased, in any one minute of his life, from the consideration of what he knew; since he had such knowledge as was wholly independent upon those images, or forms, which use to be impressed upon the Fancy: & therefore the working of his knowledge, was no way interrupted, even when he was sleeping. And yet again it followeth, that having a perfect comprehension of all things created, together with the causes and effects of them all; he (g) Christ our Lord as Man was endued with the perfect knowledge of all arts and sciences. consequently was endued with the truth of all Arts and Sciences. He had moreover a most sublime gift of (h) He had a most sublime gift of Prophecy. Prophecy, and that, not after a transitory manner, (as others have been enriched with it by God) but permanently; and sticking, as it were, as close unto him, as his own Nature. And lastly, it must follow, that he was the possessor of all (i) Christ our Lord as Man was a most perfect possessor of prudence. Prudence, and the parts thereof, which might any way be fit, either for the ordering of his own actions, or for the direction and government of others. So that, by what we have seen, he might well be naturally, the Master, and guide of all mankind, which yet will more clearly appear, by the Power, and Sanctity of that precious Soul. The Power and Sanctity of the Soul of Christ our Lord, is considered; whereby we may also the better see his excessive Love.. CHAP. 3. BESIDES the Consideration of the divine Wisdom, and knowledge of Christ our Lord; I should deserve no excuse, if, when there is question of his infinite Love to us, I should not also touch upon the Power, and the Sanctity of his soul; Which if they be seriously considered, will greatly serve (though I mean, but even to touch, and go) to set forth his dignity in himself, and consequently, it will put a more express, and perfect stamp of value, upon his infinitely dear, & tender love to us. For (a) How every several excellency in Christ our Lord, doth justly raise the value of his love the more he knows, and the more continually he cares, and the more wisdom he enjoys, and the more power he practiseth, & the more holiness he possesseth, the more happy are the creatures whom he love's. The (b) The power of Christ our Lord, as man. Power therefore, wherewith Christ our Lord was endued as man, was so wonderfully great, that he could work what miracles he would; and, at his pleasure, was he able to invert the order of all natural things; and all this by what means, he would think fit. This Power he also had, in as permanent a manner, as we have said already, that he had his Prophecy; nor was it only obtained for him, by his particular prayers made to God, from time to time, according to the exigence of occasions; as it hath been granted to some of the servants of God. But we read, that when he was passing, and doing other things, Luc. 8. yet virtue even then, issued out of him, whereby the working of miracles is meant. And, else where it is also affirmed, that the virtue which issued out of him, Luc. 6. cured all diseases, And the leper who was recovered in the Gospel, was inspired by the good spirit of God, to say thus to Christ our Saviour; O Lord if thou wilt, Matt. 8. thou canst make me clean. And our Lord did show, that he was not deceived therein. For instantly he said; I will, Be clean. Now all this Power he employed for our good, both corporal and spiritual, but especially for our spirittuall good. For even in the Gospel when he cured men's bodies, by way of illuminating their eyes, & enabling their limbs, and restoring their lives, he cured also many of their souls, and the several infirmities which they were subject to, as will be shown else (c) In the discourse of the Miracles of Christ our Lord. where. Nor wrought that holy omnipotent hand of his, any outward miracle, wherein some inward mystery was not locked up, as some rich jewel might be, in some rare Cabinet. The (d) The sanctity of the soul of Christ our Lord. Sanctity also of Christ our Lord, was supreme. For Sanctity, being nothing, but a constant and supernatural cleanness, and purity of the soul, whereby it is made acceptable and dear to God; how holy must that soul needs be, which was so highly (e) The soul of no Saint in heaven was to have been any other then odious in the sight of God, but for the merits of Christ our Lord. dear to him; as that it is only in regard of that soul, that all other souls are not odious, and ugly in his sight. Supreme I say, was the Sanctity of Christ our Lord; for, by the grace of the Hypostatical union, he was made holy, after a most high, and incomprehensible manner, and he became The beloved Son of God, receiving grace beyond all power of expression. That so from thence, as from the treasure-house of Sanctity, all men might take, according to their capacity. Not only as from the greatest Saint, but as from the sanctifier of them all; and, as I may say, from the very dye of sanctity, whereby all they, who ever think of becoming Saints, must take their colour and lustre, & all they who will, may fetch what they desire out of this store. So that we may see, with ease enough, how incomparably much more the Sanctity was of Christ our Lord, then that of any, or all the other creatures put together. For among them God hath given, drops to some, and draughts to others; but to him, grace was communicated by streams and floods beyond all measure or set proportion. His soul indeed, could not have been united to the divinity, without a most special grace; but that being once supposed, the other could not choose but follow, as connatural. And by the force of this Sanctity of Christ our Lord, he was wholly, & naturally made incapable of sin, yea and of any moral defect whatsoever. Concerning the Virtues, which are called Theological, namely faith, Hope, and Charity, the last only of the three, could lodge in him; for the former two being (f) Why christ our Lord, was uncapable of Faith & Hope. Hope and Faith, were incompatible with the clear vision and perfect fruition of God, which he still enjoyed. But (g) Christ our Lord possessed all the moral virtues in all perfection. as for the moral virtues, as Liberality, Magnanimity, Patience, Purity, Mercy, Humility, and Obedience, withal the rest; it appears by the history of his sacred life and death, that he had them all; and that they were most perfect in him; and ever most ready to be put in practice; as not being impeached, by so much as the offer of any contraries. All the gifts of God's spirit were in him, nay he was the resting and reposing place of that spirit. This Soul of Christ our Lord, was therefore inhabited by all the virtues, Isa. 11. and graces of God, as heaven is by so many several quires of Angels in heaven; but that which did sublime them all, was Charity. This soul if it be well considered, will look, as if it were some huge, wide, bottomless sea of Crystal; but (*) The unspeakable working of the soul of Christ our Lord, in the spirit of love. a Crystal, sweetly passed, and transpierced with a kind of flame of love. It was unspeakably quiet; and yet, in a kind of perpetual agitation, by the impulse thereof; like the flame of some torch, which is ever moving and working, yet without departing from itself. It is like that kind of Hawk, which keeping still the same pitch, aloft, in the air, doth stir the wings with a restless kind of motion, whilst yet the body doth not stir. It spends, but wasteth not itself, by spreading grace upon all the servants of God, after an admirable manner. Sometimes looking into the hearts of men, and by that very looking, changing them; sometimes by sending, as it were, certain invisible strings, from his heart to theirs; and so sweetly drawing them to himself, whilst (h) No soul can move one pace towards God, but drawn by the love, of Christ our Lord. yet the world would ignorantly conceive, that they went alone. But above all, that which may strike our weak, and dark minds with wonder, is to consider the profoundity, and (i) The admirable order with still was held in the soul of Christ our Lord, notwithstanding the wonderful multiplicity of acts with he exercised, all at once. order, which is held in that divine Soul, though it looked upon almost infinite things at once. Still did it adore the Divinity, still did it abase and even (as it were) annihilate his own humanity; still did it most straight embrace with strong arms, and patronise with the working bowels of tender mercy, all the miseries of all the Creatures in the whole world; unspeakably, ardently, thirsting after the glory of God, and the felicity of man; and eternally keeping all the faculties of his mind, erected upon that high and pure law of Charity. So excellent, and so noble was this divine Soul of Christ our Lord, through the high endowmentes, wherewith it was enriched by the eternal Father. Wherein no passion did ever once presume to lead the way to reason, but was glad of so much honour, as to follow it. And though whatsoever concerned the vegetative, and sensitive powers of the soul, may seem little, in respect of what is said concerning the reasonable, which involueth both those others; yet since nothing is little, which is able to do service and homage to him, who is so truly great; it may deserve to be considered, how those (k) The vegetative and sensitive powers of the soul, were wholly in the hand of the will of Christ our Lord. Vegetative and Sensitive powers, were wholly in the hand of his will. And so he could have chosen, whether his body should grow; or whether his meat should nourish; or whether his flesh should feel; or whether his blood, upon the inflicting of a wound, should follow; or whether his person should send out any such images or species of itself, as whereby it might become visible, to the eyes of others. And (l) The body of Christ our Lord though it were a true and natural body, yet was it wholly in his power to determine how far it should be subject to the conditions of such a body more or less. in fine, in his choice it was, whether he would let himself be liable to any of those properties and conditions, to which the rest of man is subject. And now because the graces, and perfections of his sacred body, do contribute to the excellency of his divine person, I will also procure to describe the supereminent beauty and dignity of that sacred flesh and blood. For thus we shall grow to have a perfect notion of his whole person, which will convey such an influence of value upon every act of love, which afterward he will be showed to have expressed, as I hope will make us wholly give our heart to him, by way of homage, for his incomparable benefits. The dignity of the precious body of Christ our Lord, is declared, whereby the excellency of his love is magnified. CHAP. 4. THE Spirit of God, in his holy Scripture doth prophetically delineate the beauty & dignity of the sacred Humanity of our Lord jesus; I mean, of his sacred flesh and blood. It speaketh of him thus, Psalm. 44. speciosus forma prae filijs hominum: A (a) The beauty of the body, of Christ our Lord. person, endued with another manner of most excellent beauty, then was ever to be seen, in any other Creature. And indeed, (even abstracting from what is revealed to us by way of faith concerning his beauty in particular) what kind of admirable thing must that Humanity needs be, according to all discourse of reason? On the one side, let us consider, that this sacred body of his, was compounded of no other matter, but that purest blood Royal of his al-immaculat virgin mother. Royal (b) The dignity & sanctity of his descent. it was by her descent from so many kings; Sacerdotal, and Prophetical by her being also derived, from the Sanctity of Prophets, & of Priests. Great prerogatives were these; but yet they are the least of them, wherewith this holy body of our Lord was endued. For it was much more dignified, in that, before it came to be his, the body of the sacred virgin, did cohabite, with her own most happy, & most accomplished soul. Whereby (c) How sublimly spiritual the B. virgin was. her very flesh was gown after a sort to be even Spirit, as we see the very souls of sensual persons, to participate, as it were, the very nature of flesh. Much more advantage did it yet receive, in that the holy Ghost did frame this body of our B. Lord, out of the blood, & in the womb, of our B. Lady. And most of all was it advanced by this, That in the instant when she conceived, his incomparable soul was infused, and both his soul and body was Hypostatically united to the divinity. Of the happiness of that soul, already we have spoken; and even by this little which here is touched, we may behold his body as the prime & masterpiece of all visible beauty. Amongst (d) Why the body of our B. Lord, must needs be admirably beautiful. the Children of this world, we see indeed, that even they who are borne of handsome, through the disorder, which naturally accompanieth generation; and besides it also grows, sometimes through a disconformity, which nurses have to the mothers. But his body was framed by the never erring hand of the holy Ghost; & here the mother, and the nurse, were one, and the same most holy Virgin Mary. The excellency of Corporal Beauty, doth consist (e) The conditions which are required for the making up of perfect Beauty. either in complexion, for as much as concerns colour; or in feature, or shape, for as much as concerns proportion; or in facility and grace, for as much as concerns disposition, and motion. We see how any one of these parts of beauty, if it be eminent, doth affect the eye, and heart of a beholder; although such a person do either want the other two; or have them, at the most, but in some moderate degree. And the perfection of any one part, pleads the excuse, of wanting any other. And whether therefore shall we be so bold, as to think that Christ our Lord was not endued with them all, in all perfection; or else so blind as notwithstanding such unspeakable beauty as his was, not to be enamoured of him. It is not enough that a body have only beauty, for the perfection thereof, but (f) For the compliment of Beauty there are required health & strength. withal it must have health, and strength. Now what want of health could the body of our B. Saviour have, whose soul was not only free, but so infinitely fare, from the curse both of Actual and Original sin; the true cause, not only of sickness, but of death? And what infirmity, or weakness, could that Humanity be subject to (unless he had would, Isa. 63. as indeed he would for our greater good), which not only was not obnoxious to any distemper of humours, but withal it was made to be one person with almighty God himself. And now let him that can, conceive hereby, the sublimity, even of his Corporal beauty. Quis est iste, saith the Prophet Esay: Who is he that cometh out of Edom; with his garments died from Bozra? this beautiful one, in his robe, walking on, in the multitude of his strength? This, S. Denis affirms, Decael. Hierarch. c. 7. to have been spoken in person of the (g) All the Angels in heaven were amazed to see the beauty of the body of Christ our Lord. Celestial Spirits; they being possessed with an admiration of the unspeakable Beauty of Christ our Lord; Whose divinity was vested with our humanity, as with a robe; which once was white, though it grew to be crimson, through our sins. Well might those spirits wonder, and well might men be amazed to see their Lord and ours, walking through those ways of Palestine, and through those streets of jerusalem; unknown to men, but adored by those Angels, as their God. He went like another, and a better joseph, seeking his brethren. Like another and a better Moses, Gen. 37. Exod. 4. etc. 1. Reg. 17. 1. Cor. 4. Luc. 10. procuring to deliver his compatriots from the slavery of Egypt. And like a a true valiant David, who came to fight against, & to defeat Goliath, by whom the Israelites were threatened, with total ruin. More truly and more nobly, by innumerable degrees, than S. Paul, was this Humanity of our Lord, made a spectacle to the world, to Angels, & to men. That spectacle which kings and Prophets had reason, to desire so much, to see; and which (h) The Patriarches and Prophets, would have exulted to see this sacred Humanity. joan. 8. Luc. 10. Abraham did so long to look upon; and in spirit he did see it, and it joyed him, at the very roots of his heart. And no marvel if the belief thereof, did so joy him; the presence and sight whereof, did, by the testimony of Truth itself, make those eyes so happy which beheld it. How the Beauty of our Lord jesus Christ, did convince and conquer all lookers on, saving only where excess of sin had put out the eyes of the soul. CHAP. 5. INFALLIBLY this is true; That if any Christian of common sense, (who were not withal of some extremely currish, and devilish nature) should see any person, of that admirable complexion, feature and motion, which was in the humanity of Christ our Lord (even abstracting from all those supernatural advantages, and endowments which did abound in him) although that person, were made odious by any adverse, and hateful circumstance; as namely that he were some jew, or Turk, or slave, or murderer, or otherwise, some most hateful, hurtful thing): infallibly, I say, it is true, that yet, that presence would exact a kind of reverence and love; or else at the very lest, a great compassion, of his frailty or misery. The (a) Nothing but Abyss of sin, could have disobliged men as it were from doting upon the humanity of Christ our Lord. Scribes and Pharises alone, had their souls so full of envy, avarice, and hypocrisy, that not only grace was quenched, but even very nature, in a manner, killed in them. For else, that divinely-humane presence of our Lord, would have subdued them to an ardent love of his person; and they must needs have been fare from finding in their wicked hearts, to hate & malign that sweet humanity after such a reprobate, and restless manner. The people (b) The people of the jews, were captived in their hearts, to the sacred presence of Christ our Lord. Luc. 5. which was less wicked, ran flocking after him whither soever he went, when it was left to itself, and not led prisoner by the power and passion of their blind guides. And that, not only when they had need of some miraculous cures, (for then they were fain to untyle some men's houses, to let others in, to his presence) nor yet when he would be chauking out to them, the way of life, by the words of his divine wisdom, (for then wanting room in houses, & even in public streets the very earth seemed to little, to hold both him and them, who swarmed about him, and) he was fain to go on shipboard, whilst they remained upon the shore; and from thence would he ravish both their greedy eyes, their hungry ears, and their panting hearts, all at once. Nay even when he would be seeming, as though he could be weary of them; and to be rid of company, did retire to comtemplation, in the desert, (where there was plenty of no earthly thing but penury) so deeply yet, were they taken by his divine presence, as (c) The people followed Christ our Lord, being lead by no other interest, but only the delight to see & hear him speak. Marc. 8. to forget themselves, and to follow him on, by thousands, and to continue three days and nights in that wilderners, with their wives and Children; not fearing to dye of hunger, nor caring for the comfort of any other food, but him. But (d) There is nothing lost by leaving any contentment for the love of God. he, on the other side, pitied them for taking no pity of themselves for his sake; and did so multiply a few loaves & fishes, Ibid. v. 7. as that there might not only be enough to feed them, but to spare. Nor was that enamoured heart of his, content, that they should, in haste, Ibid. or with incomodity refresh themselves; but he made them all sit down, upon cushions of hay or straw; and to be served in order, and at their ease; whilst yet, for aught we know, himself did neither sit, nor eat. O infinite charity of his soul? but O unspeakable beauty, and dignity of his body, which was able, to lead, or rather which could not choose, but draw, so many thousands of rude persons, into such appearance of distress, with their so much delight? What kind of beauty, and visible dignity must that needs be (for his miracles alone, would have induced them to declare him rather to be a Saint or a prophet, then to be a Prince) which could persuade such multitudes of men, to (e) A great argument to prove the matchless visible beauty, and dignity of Christ our Lord think, and firmly purpose, the making him their king, who had the appearance in fortune, but of a beggar? And because his contempt of the world, his profound humility, and his inviolable modesty, did give them little hope, that he would accept that honour at their hands, they treated amongst themselves (as is affirmed by the sacred Text), ut raperent eum in Regem, to use violence, in procuring to draw him, joan. 6. from that inferour degree of fortune, wherein his infinite love to them had lodged him; though this indeed, were then, a point of Faith, beyond their Creed? What kind (f) Another demonstration, to prove this truth. of grace & sweet Majesty did shine in him, when they went no longer now by thousands, but by millions of souls, of all nations, & ages, strewing the earth underneath, where he was to pass, with palms and garments; and filling the air above, with voices of high applause, and acclamation; which ceremonies were not used but in triumphs, and that upon victories of, Matth. 28. joan. 10. the highest rank? And, Baronius makes it clear, that both for the multitude of persons, who did assist, and for the quality of demonstrations which were made, there was never, perhaps, in the whole world, a greater triumph, than they exhibited in his honour. For though he buried himself, in the very bottom of contempt; yet they, being urged by that matchless dignity of his person (besides his wisdom and power) did revive, and raise it up, to receive that homage, without ask him, so much as leave. O precious & sweet Humanity of Christ our Lord! And (g) We at worthy of all punihment, if we become not even the slaves of the Humanity of Christ our Lord. how shall we who know that thou wert humaned for us, (and didst not only descend to be a man, but didst degrade thyself further down, for the love of us) how I say shall we sufficiently admire and love thy Beauty, which was so great even in their external eyes, who had not withal, the internal eyes of Faith, wherewith thou hast enriched our souls! And where shall we find either holes, or hills, to hide, or cover us from thy wrath, if we, who are Christians, do not by the eternal obsequiousness of our harrs, outstrip those obstinate, but yet withal, inconstant jews. Obstinate in their minds when they were grown to malice, but inconstant in maintaining those tender thoughts which they excellently did sometimes oblige them to, in the performance of so many Sovereign signs of honour. The admirable visible grace and disposition of the person of Christ our Lord, is further declared. CHAP. 6. WHAT heaven on earth, could ever make a man so happy, as to have beheld this sacred person of our Lord jesus, in any of those postures, which are described by the hand of the holy Ghost, in holy scripture? To have (a) The incomparable grace of Christ our Lord in all his actions. seen that god, made man, as he was walking before the front of the Temple; when his heart, the while, like a true Incensary, was spending itself into the perfume of prayers, which ascended before the Altar of the divine mercy; even then, and even for them, who there, went in and out, contemning, and maligning him, in the highest degree. Mar. 11. joan. 20. To have seen him walking, and bestowing those dear limbs of his, upon those sands, Mattb. 4. with incredible grace, & love, near to that lake or sea of Galilea, (as if it had looked but like a kind of recreation) when his enamoured soul, was yet, the while, negotiating with his eternal Father, Ibid. the vocation of his Apostles, and by them the salvation of the whole world. To have seen him, Luc. 4.16 etc. standing upon his sacred feet, whilst, with reverence, he would be reading in the Synagogue; and then sitting down afterwards, when he would take upon him the office of a teacher; Ibid. 20. so pointing us out, by any little motion of his, to the purity, and perfection of every action. Marc. 3. To have seen him sitting, in the mindst of a room, with all that admiring multitude round about him, whilst news was brought him, of the approach of his all-immaculate mother, and of his kindred and domestic friends; who had reason to think, every minute to be a world of ages, till their eyes might be restored, to that seat and Centre of all joy. And he the while, (with divine sweetness, and modesty, looking round about him, and lending a particular eye of mercy to every soul there present; and extending his liberal hand with an incomparable sweet noble grace), did with his sacred mouth, and with such a heart of love as God alone is able to understand, adopt both them, and all the world, into his nearest dearest kindred; upon condition, that they would do his Father's will, which was the only means to make them happy. To (b) The infinite gracious goodness of Christ our Lord. have seen that son of God, whose face is the delight and glory of all the Angels in heaven, (and at whose sacred feet they fall adoring with so profound reverence) deveste himself first of his upper garment with such lovely grace; joan. 13.4. etc. and gird the Towel about his virginal loins with such modesty; and fill the vessel full of water, by the labour of his own delicate arms, with such alacrity; and cast himself with such bottomless humility & charity upon those knees (to which all the knees of heaven and earth were obliged to bow) and from which the eternal Father, was only to have expected such an homage) at the feet, and for the comfort, and conversion of that devil judas; Yea and to wipe those very feet, when he had washed them first; and that, perhaps, with the tears of his own sacred eyes, to see if yet, it might be possible to soften the heart of that Tiger, who was able to defile such a beauty, and to detest such a goodness; and who in despite of that prodigious mercy, would needs be running post to hell, by commiting that abominable treachery. They say, the vale discovers the hill, & the dark shadow of a picture, sets off the body, which there, is drawn. Never was there such a piece of chiaro oscuro; such a beautiful body as that of Christ our Lord; never was there such a black shadow, as that wretched man, whom for the infamy of his crime I will forget to name. But in fine, to have seen through the whole course of his life that holy Humanity, sometimes sweeting with excess of labour; some times grown pale, with the rage of hunger; some times pulled and wracked several ways at once, by importunities; sometimes pressed, and as it were, packed up into less room, than his own dimensions did require, by crowds of people; and (c) Christ our Lord, maintained his grace, and Beauty, notwithstanding all the incommodities, to which he was put. ever to have beheld, in his very face, such an altitude of peaceful piety, and such a depth of humility, and such an unlimited, and endless extent of Charity, by removing all diseases, and dangers, both of body and soul, as hereafter (d) In the discourse upon his Miracles. will be showed more at large; for a man I say to have had the sight of such an object would be sure I think to have freed him, from ever, longing after any other. Of Titus it was said, that he was deliciae humani generis, the very joy and comfort of the world, for the sweet reception which he vouchsafed to make to all comers. Of julius Caesar it is recorded, that being threatened with danger of a mutiny, and defection, in his army; he spoke to his soldiers, this one only word Quirites (e) That word, did show, that he held them no longer for soldiers of his, but only as citizens of Rome, and that thought pierced their hearts, with sorrow & shame. , wtih such circumstances of grace and wisdom, as that he drew all their hearts, towards him at an instant. It is true, and it was much, and there have not been many Caesars in the world. But yet, away with Caesar, a way with Titus; they were but dirt and filth, when they were at the best; and now like damned spirits, their souls are cursing God in hell. And what Titus, or Caesar, dares show himself, (when once there is question of grace and wisdom) in presence of this sacred and precious Humanity; this dear sweet, and yet most subtle, and searching beam of divine splendour; whereof the Sun, from which it flowed, is no less than the Divinity itself? We make account to have beheld many excellent beauties of flesh and blood. But there (f) No other corporal beauty is so exact, as not to have some defect. was never any yet (since that of our our first parents) which had no fault; excepting this of our B. Lord, and his sacred mother, which did incomparably exceed that of Adam and Eue. Some pictures indeed and statues we have seen, which fare exceed any Natural either of men or women. And we have discerned a countenance, in some of them, which doth (as it were) even breath and speak the very soul; and deliver over, into the hand of our mind, whatsoever virtue, or noble affection we will call for. But now, since all (g) There this no means of approaching to the expression of the excellent beauty of Christ our Lord, by any picture or gatue; & which this cannot be done. pictures, or statues, grow either from the imitation of some original life, which hath exteriorly been seen, by the eye; or else from the fancy of the painter, or sculptour, who conueys, and ferries over, his invention, into a picture or statue, by the skill and mastery of his hand; so miserably must every such expression, shrink and fly out of sight, (if once it be compared to this divine dear Lord of ours), as there is an infinite distance, on the one side, between the painter or sculptour, who devised that picture or statue; and the Holy Ghost, on the other, who drew this sacred person out of the purest blood of our B. Lady. I allow, that painters who have skill in drawing, by seeing of a man, may find with ease, if he be graceful in the disposition of his person; & a (h) A true token more or less, of grace in the disposition of a man's person. ready sign thereof is this, If whilst he falleth into any posture, without particular design, and, as it were, by chance, it be decent, and natural, and fit to be put into a picture. Whereas, on the other side, if a man be either rude, or else affected; howsoever you shall bid him place his body, he will ever be, as if he were a kind of forced, imprisoned thing; and the painter can never please himself, in taking the posture of such a man. The disposition and behaviour of our B. Saviour, was so easy, and so natural, and withal so sweet and graceful, as infallibly there was never any motion, or disposition so amiable as that. And therefore, whether he sat, or walked, or stood, or kneeled, or spoke, or only looked, or whatsoever else, in fine he did; it was the top of that which could be done for grace; and therefore, it was no marvel, if whersoever he went, he won their hearts; and if therein they were glad to keep his picture. We daily meet with some who are deformed both in feature and colour, and yet if they have a sweet behaviour, and especially if their minds be perfectly well composed within; the very (i) The sanctity of the soul, doth even bestow upon the body a kind of beauty. sanctity of their souls, breathes out such an influence upon their bodies, as to make them pleasing. This is certainly true, and we daily meet with it by experience; & such power hath virtue, as to make an eye, both forgive, and moreover, even to like deformity, in an object, where it desireth beauty; or rather to procure, that a person who otherwise was deformed, should not only not seem, but not so much as be so; through the grace which is communicated to it, by the soul. Then (k) By that account, how incomparable was the beauty of our B. Lord? from that Horizon, let us take the height of this Star of Beauty; and contemplate, the best we can, how much more Beautiful & graceful must that exterior Beauty of our B. Saviour's most holy person have been (which yet of itself was so exact) through the tincture which still it would be receiving from his most gracious and most glorious soul. How would it shine through every action and motion of his body, how powerfully would it invite, how straight would it oblige, and how ardently would it inflame the well disposed mind of man, to admiration and love? The same discourse is prosecuted and concluded, concerning the excellent Beauty of our Lord; especially of the attractivenesse of his sight. CHAP. 7. IF their feet which carried news of Peace were beautiful (as by the testimony of our Lord himself they are) how beautiful must those feet be, Isa. 52. which carried not only news of Peace, but that very Incarnate Peace itself, which passeth all undersntanding? Phil. 4. How (a) The liberality of the hands of our Lord jesus. Cantic. 5. beautiful were his hands which are described by the spouse (who knows them best, and hath tasted oftenest of their bounty) to be of gold & full of precious stomes, for their riches; and withal to be round and smooth; to declare thereby, that those riches, and graces, are daily and hourly dropping down on us? How beautiful were those sweet, and sacred lips of his; that treasure-house of divine graces, which locked up, & let out that jewel of the words of eternal wisdom, according to our capacities, and occasions? We (b) The wisdom & power of his speech. Matth. 21. Luc. 4. joan. 7. Mar. 7. perceive in the Gospel, how they were amazed, and yet with much delight, to hear him speak; how they avowed that never man had spoken like him; how they acknowledge him to have, a kind (c) His inimitable grace. of inimitable authority, and power of language. Which yet was so fare from encroaching upon the possessions of his meekness & modesty, which is a part of beauty that the Prophei, long before he was borne, foresaw, how he was to be no clamorous or contentious person, but that so softly he would (d) The admirable meekness and modesty of his speech. Isa. 41. Matth. 12. Ibid. 2. Cor. 10. speak, as to make no noise in the streets. And it is also said of him, That he would not break the bruised reed, nor so much as quench the smoking flax, as if he would rather make his own eyes water, then offend the poorest creature upon earth. And the Apostle also, not long after his death, being earnest with the Corinthians, that they would be careful to conserve their spirit, conjures them to it, by the meekness and modesty of our Lord jesus, as by virtues which shined in him after an extraordinary manner. How (e) The sweetnen of his divine voice. Matth. 11. sweet was that voice of his, which invited all the world to bring in their loads, and to discharge them all upon his shoulders; and when, through the compassion of our extreme need to be refreshed, he could not continue his general custom, in speaking softly; but cried out with a loud voice (and he did it upon the last day of the feast of the Tabernacles, which was a time of great solemnity, that so he might be heard by the greater number of people) and he invited them all, joan. 71 to drink of that water of life, with a full mouth. Confess. l. 12. cap. 10. For he indeed is the true fountain of life. Hunc bibam & tunc vivam, saith S. Augustive: Let me drink of him, and I shall live. What (f) His ardent sighs & groans. scalding sighs, what profound internal groans, would that flaming heart be often sending out, by his sacred mouth, to the justice seat of God (whereof we find some, expressly to be recorded in the holy Text) that so the divine Majesty, Marc. 71 beholding the sorrows of his soul, might be obliged to forgive the sins of ours? How dear (g) The charming accent of his voice. and how delightful must the ordinary accent be, of his heavenly voice; since the accent ever carrieth a kind of nearer conjunction to the mind; and which, even for that cause, can hardly be described by any words. And now, the nearer it was to the incomparable soul of Christ our Lord, who can doubt, but that needs it must be so much the fuller, of delight and grace? But especially how beautiful were those holy happy (h) The inestimable pure and perfect beauty of his eyes. Gen. 49. eyes of his, those heavenly Orbs? And what felicity was theirs, who might at leisure glass themselves therein; they being so full of latent Majesty, but yet sweetened by such Humility and Charity. Those eyes, which are pulchriores vino (as the Patriarch jacob saith, speaking literally of Christ our Lord) for the quality they had, to inebriate, with being looked upon, fare, more powerfully, and more sweetly, than any most precious wine can do, the man who drinks it. With what kind of modest grace, do we think that he would now be raising them up, joan. 11. towards heaven, beholding the Creatures in Almighty God; and then returning them down to the earth, joan. 8. to see God in his Creatures? And what kind of fountains do we think they grew to be, when they did so often swim in tears, through the compassion of our miseries, Haebr. 5. ● Luc. 19 and the remission of our sins; at the raising of Lazarus; for the ruins of jerusalem; at the giving up of his soul into the eternal Father's hand; and those many times more, which are not set down in the sacred text? How sweetly would they lay themselves to sleep, (being folded up, in those lids, the only sheets, which any part of him did use) for the releese of that frail nature, which for our sakes he had assumed? And he lent them rest, with so much the better will, because (i) Christ our Lord, did negotiate our salvation with God, as well when he was sleeping, as waking joan. 2. Matt. 4. sleep gave no impediment to the working of his mind for our good; the knowledge of which mind was no way (as hath been said else where) dependant upon his Fancy, as ours is. How were they able when he was pleased to do it, to pierce the hearts of men by way of terror; when for the zeal of his Father's glory, he punished the buyers & sellers in the Temple; without their daring once to bring him to the least account, for that supposed excess? And by way of powerful mercy, when, seeing his Apostles, he called them at once from the world, to his eternal service? And looking afterward upon S. Peter, in the time of his passion, by only looking (l) The looks of Christ our Lord did move S. Peter to contrition. Luc. 72. Luc. 7. he retired him, at an instant, from his sins, as willbe seen, more at large, afterward. And not only did those eyes, so full of majesty and modesty, and humility, & suavity, captive those hearts which they beheld; but others who beheld them, were as inseparably also captived thereby, as if there had been, no place left for election, whether they would be taken prisoners or no. The enamoured (m) How the divine presence of Christ our Lord did most chastely captive the soul of S. Mary Magdalen. Penitent S. Mary Magdalene, who formerly was so abandoned to the pleasure of sense, found her soul so mastered by this divine object of our B. Saviour's presence; that her former honey did instantly turn gall; and she was so ingulfed into a sea of chaste and pure delight, that in the life time of our Lord, she did even, as it were, nail herself to his sacred feet. Nay she forsook them not, in his very passion when they were nailed to the Cross. She was in chase of them, till his Resurrection; and after his Ascension, she confined herself, for all those thirty years of her surviving, to a rude and most retired desert; disdaining, with a holy kind of scorn, that her eyes should feed upon any other object, then that, which her memory would ever be sure to help her to, of her most beloved, and most beautiful Lord. His sacred presence, had not any superficial, or glearing beauty belonging to it, but (n) The Beauty of Christ our Lord was so abundant, as to make a man despise all temporal riches. a beauty which contained a Mine of plenty. S. Matthew shall witness this; and he shall do it better, then by words. For instantly upon our Lord's commandment, and their mutual sight of one another, he followed him, and that for ever; and he discovered in our Lord jesus, another manor of beautiful abundance, than all the whole world could help him to. And perhaps, there is not a better proof of the rich beauty and excellency of our Lord, nor a stranger conversion of any man recorded, Luc. 54 then of this Apostle. Who was (as we may say) in flagranti crimine, in the very seat and chair of sin; besieged by the company of others, who were likely to be as much depraved as himself. He was in the exercise and occasions of new extorsions; and yet (o) The Conversion of S. Matthew was most heroical. he left all, without taking, so much as an hour's time, to clear his books of account, which could not choose but be intricate. And all this, upon the single sight & hearing the voice of a mere man, as Christ our Lord appeared to be. And yet, I say, so rich was our Saviour's beauty, and so attractive was his manner of speech, that instantly, it was able to draw that Publican though he were besotted by desire of gain) to follow him; who through his poverty, seemed withal, to be the owner of no earthly thing, but only of his own individual person. But the Maiesnty and splendour of the divinity though it lay hid, Comment. in Matth. c. 7. did yet shine so brightly in his face of flesh & blood, (as S. Hierome saith) that upon the very first (p) The sovereign power which the aspect of Christ our Lord had over creatures. aspect it was able to draw all such as looked upon it. For if there be such virtue in a loadstone, or a piece of amber, as that it can draw to it rings of iron, and straw; how much more easily (saith this Saint) could the Lord of all the creatures, draw to himself, whom he was pleased to call. So delighfull therefore, and so plentiful, was this beauty and dignity of our Lord JESUS. And if it appeared powerful in their eyes at the first, when they beheld it but by starts and glances; much (q) The felicity of them who might behold the person of Christ our Lord at pleasure. Bernard. serm. 20. in Cant. more would it do so, afterward in the sight of his Apostles & Disciples, who had liberty, and commodity to feed their senses at large upon that sacred object. In contemplation of this beauty in great part, it was, that they gave themselves away to him without resuming themselves any more; husbands forsaking their wives; and children their parents; rich men, their whole estates; poor men the very instruments of their profession; that they might have the honour & happiness to follow him. And to such excess they grew therein, that they did not endure, Matth. 16. to hear so much as any speech, even of the Passion itself of our Lord, though by it, their redemption were to be wrought. For till the Holy Ghost, was sent to inhabit their souls after his Ascension, they could (r) The unspeakable gust which the Apostles had to be ever looking upon Christ our Lord. not content themselves to wean the outward man, from the gust and joy, of looking on him. But though our Lord were pleased to nourish their faith and withal to teach them how to find him reigning in their hearts, by with drawing his corporal presence from their eyes; yet that love, was just and due, which they bore to him, whom God had given to be Incarnate for a spouse to the Church, and to all elected souls, so to draw their hearts more powerfully by that sacred sight of his person, then formerly they had been withdrawn, by unlawful pleasures. Nay even great part of our felicity in heaven, is, to consist in our beholding the most sweet presence of the humanity of our blessed, Saviour, and to enjoy his embracements; and yet the form of his divine face, shall be the very same, which in this life it was. For (s) The figure of the person of our Lord jesus, was so excellent; as that neither doth glory now make it other than it was; neither did passibility & mortality disgrace it, Matth. 17.3. part. q. 45. art. 1. ad 1. so we find, that after his Resurrection, he continued to be known by his former countenance; and so he was also before that, in his Transiguration, as S. Hierome notes; & S. Thomas teacheth, That his form was not changed into another; but only that there was an addition of such splendour, as belonged to a glorified body. As on the other side, the Passibility, and Mortality, which for our good he would have it subject to, did no way deprive it, both of perfect, & most powerful beauty. How this infinite God, and super excellent Man, our Lord jesus Christ, did, with incomparable love, cast his eye of mercy upon mankind. CHAP. 8. WE have now beheld, with the eye of our Consideration, being illuminated by the light of Faith, the incomparable excellency of the person of Christ our Lord and Saviour; consisting of his Divinity as God, and of his most holy soul, and most beautiful, and precious flesh, and blood, as Man. And now this eternal God, this second person of the ever Blessed Trinity, the consubstantial son of the eternal Father: Colos. 2. In whom the treasures of knowledge, and wisdom, were laid up; and in whom, and by whom, joan. 1. & for whom, were created all things, and without him was made nothing, that was made. This God I say (with being all that I have already expressed, & being infinitely more than we know, yea, and more than we can explicitly believe) did not only cast the eye of his compassion upon the misery of man, but he resolved to reach out his helping hand, towards the redress thereof. He had created the world and made this man the Lord of it, and (a) The endowments of Adam at his first creation. endued him, in the person of Adam, with many precious gifts, whereof some were supernatural, as Original justice, Grace, and a kind of Immortality, with many others; and some were incident, as connatural, to that condition whereof he was made; namely an Understanding & freewill, wherewith he was to know and love, Apoc. 2. first & last, the Creator, and Centre of us all. A precept of Obedience was given to this forefather of ours, to abstain from tasting of the forbidden fruit; which he contemning (upon his wife's pernicious counsel) did (b) Upon the first sin of Adam his supernatural gifts were destroyed, & his natural gifts decayed. forfeit out right, those supernatural gifts; and deserved, that those others, which were but natural, should be so wounded and weakened, as we find them to be, by sad experience. This trying of conclusions, cost him dear; for instantly the whole state of his house was changed; and his Passions which were meant to be but inferior officers, became the Lords of that Reason, which was appointed to govern both them, and him. Now then, it is no marvel, if when this was done, he played the unthrift; and laid so many debts, and rent-charges upon his land, that, in some sense, a man may say. The profits do scarce quit the cost. For (c) How soon the root of sin did bear abundance of bitter fruit. hence grew that pride, that envy, and malice, which being rooted in the heart, did fructify so shortly after, in the hand of the accursed Cain; and in a word, that consummation of all impiety grew from thence, which did provoke, and draw, with a kind of violence, a resolution from Almighty God, to drown the whole world except eight persons. But even those few, were enough to make the rest of mankind, the heirs of their corrupted nature. And so we see, what a world we have of this, wherein we live. What a coil, doth this (d) The disorder of the Irascible & Concupiscible, is the ground out of which almost all our sins do grow. Irascible, and Concupiscible keep in our bodies and souls; when either we desire that for ourselves through an inordinate love of ourselves, which looks upon us with a face of joy or pleasure, or when we would inflict matter of grief, or pain upon others, through an inordinate aversion from them? The very schools of sin, have been set open in the world, and rewards have been propounded, for such as have excelled therein. The Provinces of the earth, have often changed their Lords, and forms of government; and not only the fields have been bedewed, but even great Rivers, have been died with blood. The (e) The great weakness of man even besides his Wic. kednes. weakness of man, (even abstracting from express and malicious wickedness) is a lamentable thing to look upon. How often do we err in that, wherein we procure least to fail? who hath not desired, and even purchased many things, which he thought had been a means to make him happy; from which, yet, he hath gathered nothing, but the bitter fruit of misery? No (f) The miserable inconstancy of man. Cane is so weak; no wind is so inconstant, and wavering from the imoveable North, as man is from the Centre of his rest, by the variety of contrary dispositions, which reign in him. Making him to be, now merry, and then melancholy; now devout, then distracted. Nay he sometimes, who is valiant, temperate, wise, & happy; within an hour after, will be fearful, luxurious, indiscreet, and miserable; and even himself shall scarce know, how that grows, nor why. So that, not only every Country, and City, & family is upon all warnings, subject, to mutation towards the worse; but there is no particular man, who, even in his own bosom, hath not the woeful sense of such disorder, confusion, and restless variety of discourse; that unless our Lord God had vouchsafed, and resolved upon some remedy; neither would our possessession have been free from desolation; nor our bodies from destruction; nor our souls from damnation. S. Augustine exclaimeth thus, by occasion of his own particular, and what then might he have done upon the general? Tibi (g) How justly my we all, imitate that incomparable Saint, in saying this. Confess. lib. 6. cap. 16. S. Leo ser. 2. de Nativit. Dom. laus, Tibi gloria, fons misericordiarum: ego fiebam miserior, & tu propinquior. To thee, be praise, to the be glory, O thou fountain of mercy: I grew further of from thee by misery, & thou camest nearer me by mercy. For when the world was at the worst, and wickedest, then did our Lord, the God of heaven and earth, whose very nature is goodness itself, whose will is power, and whose work is mercy, resolve upon the remedy thereof. His (h) Nor should we content ourselves in doing small services, to such a Lord of love as this. pity was not satisfied, with continuing the whole world to our assistance, and service, although by sin we had forfeited the same. It was not satisfied, with maintaining to us, the use of our faculties and senses, whereby we had yet procured, to employ ourselves wholly to his dishonour. It was not satisfied, with raining down sweet showers of other blessings, & blowing over many bitter storms of vengeance, which his justice would fain have poured upon us. In fine, it was not satisfied with such expressions, as are wont to be made by the dearest parts of flesh and blood; nor would less serve his turn, then to give us his own only Son for our total redress. And yet, not only, for the saving us from hell, (which is but the pain due to sin) but for the guilt also itself of sin, which is in comparably worse. For so God loved the world, that he gave his only begotten Son, to the end that (i) By Faith working with charity: but Faith without works is dead as saith S. james. Prou. 22. whosoever should believe in him, joan. 3. might not perish, but have everlasting life. And so that was verified, which was said by the mouth of his holy Spirit: Dives, & pauper obuiaverunt sibi, Dominus autem operator utriusque. The rich man and the poor, have met one another, and our Lord is the worker of both. For who so rich as God, he being the abundance and the very inexhaustednesse itself, of all plenty; and what is so poor a thing as man, and such a man, as was even upon the very brim, of dropping down into the bottom of hell, if our merciful Lord, had not put himself between him and home. The Original Root and Motive of the infinite Love of Christ our Lord, to the Salvation of man, is discovered. CHAP. 9 THE Love, which our Lord jesus was pleased to show mankind, is found to be very different, from that which the men of this world, are wont to bear to one another. For either we love them who are rich that they may reward us, or who are useful that they may help us, or who are beautiful that they may delight us; and the best kind of love which we are wont to bear, is when we give it, by way of gratitude, for some benefits, or favours, which we have received. But (a) The difference of the love which our Lord bears to us in respect of that which we bear to one another. man, in relation to Christ our Lord, was so poor, and so deformed a thing, and so wholly disobliging him to love, as that there was nothing in man, which might, so much as speak of challenging any, at his hands. It may also seem a greater wonder, how he could induce himself to love us; since as there was no merit on our side; so, there was no passion or blind capriciousness on his; which yet is the thing, that couples creatures together, many times, in the chains of love, without all desert. For (b) The former doubt is solued by considering the first motive of the love of our Lord to us. the soluing of this doubt, at the very root thereof, we must resort to the motive of the love of Christ our lord Amor de Dios. Which was not (as Doctor Auila doth excellently show) any perfection in us, but only that which was in himself; and which, by his contemplation of his eternal Father's will, was put in motion towards mankind. It depended upon that solemn decree, which, with infinite mercy, was made by the most blessed Trinity, of employing him upon the Redemption and Salvation of the world. When therefore he became Incarnate, in the pure womb of his all-immaculate mother, in the very instant of the Creation of that most holy soul, which was infused into his precious body, it was endued, with all those incomparable blessings and graces, whereof we have already spoken; and all upon no other original ground, but only because our Lord God was pleased to amplify & extend his bountiful hand over that soul, and so to exalt his own goodness, both towards it and us. Nor even was that soul then in case to have performed any one act which might be meritorious in the sight of God, out of whose pure and primitive grace and mercy, those unspeakable benefits were bestowed. But when in that happy instant wherein it was created, it did first, open the eyes (c) What unspeakable affections would be raised in that soul by that sight? of her already deified understanding; and did see herself freely made that excellent thing which God is only able to comprehend; and when it knew from what hand it came, and found itself to be in possession of an absolute principality over all the Creatures; and did contemplace all those Hierarchies of Celestial spirits in heaven, who being prostrate in his sight did adore him, in that happy instant, as S. Paul affirms. Tell me (saith doctor Auila (if ever this can possibly be told) with what love would this soul (being such a one) love him, who had glorified it to such a height? with what kind of desire would it covet, that some occasion might be offered, whereby it might have means to please so mighty a Creator, and benefactor? Are the tongues of Cherubims, and Seraphims, able to express this love? Let us further add, saith he, that upon this extreme desire, it was declared to the soul of Christ, that the will of God was to save mankind which had perished by the sin of Adam, and that this blessed Son of his should, for the honour of God, and in obedience to his holy will, encharge itself with this work; and should take this glorious enterprise to heart; and should never rest till he had brought it to a perfect end. And (e) It is love which setteth all causes and creatures on work for the obtaining their end. for that, the way, which all Causes, and Creatures hold, is to work for love (since they all do work for some end or other which they desire, the love whereof, being conceived in their hearts, doth make them work) therefore since Christ our Lord was to take this enterprise of the redemption of mankind upon him, it followeth, that he would love men with so great a love, that for the desire which he had to see them remedied and restored to their Title of glory; he would dispose himself to do, and suffer, whatsoever might be fit for such an end. And now (saith D. Auila) since that soul which was so ardently desirous to please the Eternal Father, did know so well, what it was to do; with what kind of love would it turn itself towards men, for the loving and embracing of them, through the obedience which he carried to his Father? We (f) Note this comparison. see that when a piece of Artillery, dischargeth a bullet with store of powder, and that the buller goes glancing, as by way of brickwall from the place, to which it was designed, it beateth back with so much greater force, as it was carried thither, with greater fury. Since then the love, which this soul of Christ conceived towards God, did carry such an admirable force (because the powder of Grace, which was in a manner infinite, did give the impulse) and when, after, it had proceeded in a right line to wound the heart of the Father, it rebounded from thence, to the love of men; with what kind of source, and joy, would it turn towards them, both in the way of love and help? This Consideration is made, in effect, as here is lies, by the holy man Doctor Auila, to show the infinite love of Christ our Lord to us. Wherein (g) We must climb towards the knowledge of the love of Christ our Lord by degrees. we may also, yet further help ourselves, by rising, as by so many degrees through the several loves which are borne by creatures to one another. For we fee how vehemently men have loved their friend; we see how men have loved themselves; we see how Saints have loved their Sanctifier: but what trash is all this, if it be compared with the love of Christ our Lord to God; which love is both the ground and measure of his love to us. We may justly therefore cry out, in the way of extreme admiration, Aug. Confess. lib. 11. cap. 9 Quis comprchendet, quis enarrabit? There is no tongue, there is no power created, which can comprehend, and much less declare the bottomless, and boundless Ocean of this love. The mystery of the Incarnation is more partiticularly looked into; and the love of our Lord jesus is wonderfully expressed thereby. CHAP. 10. FOR the restoring therefore, & the strengthening of our weak and wounded souls, to the eternal honour and glory of God the Father, and in obedience to his wise and holy will, did Christ our Lord with incomprehensible love, undertake the work of our Redemption, and solicitously procure our sanctification, for as much as concerned him; but that could not be completely wrought without our concourse. Because as S. Austen saith, when he speaketh of God to man; Qui tecreavit sine te, non te saluabit sine te: He that created thee, without thee, will (a) We must cooperate with the grace of God, or else the merits of Christ our Lord will never be applied to us. not save thee without thyself. In this enterprise, he resolved to employ, and as it were, to give himself away, from the first instant of his precious life, until the last. Any one only act of his, through the infinite value of the divine person (to which both his soul and body were hypostatically united) had not only been sufficient, but abundant, even ex rigore justitiae, for the redemption both of this world, & as many millions more of worlds, as the omnipotency of God could have created, howsoever there be * Caluin Sectaries who tremble not to say, That he felt even the pains of the very damned souls in that soul of his; as if the work of man's redemption could not have been wrought otherwise. Where, by the way, it well appears, even to half an eye, whether the Catholic Doctrine, or that other, do erect a higher Trophy to the honour of Christ our Lord. But the while, every single act of his, being indeed so all-sufficient for the reconciliation of man to God; it followeth here, (as will be also touched elsewhere) that some one only act, was performed by him in the way of justice, to appease that infinite Majesty offended; and (b) Consider hee● and wonder at the ardent love of Christ our Lord to man. that all the rest (which were so many millions, as he alone is able to number) were performed in the way of ardent, and tender love to us. So that David had all reason to maguify the mercy of Almighty God, and to acknowledge, that Copiosa apud eum redemptio; Psalm. 129. that it was no pinching, or scant redemption, which was prepared for us, but abundantly of over measure, and downe-weight. And now it the bounty of God, & the love of our Lord jesus to man, were such, that where one single act of his, might have served the turn of our Redemption, he would not yet be content with doing the less, where he had means to express the more; how much less would it be agreeable to those bowels of his Charity and mercy (which under that very name of tenderness, Lue. ●● are so often celebrated by his own holy spirit, in holy Scripture) that he should redeem us, by another less glorious, and gracious (c) The means of our Redemption was a more noble benesitt, than the very Redemption itself. means, then by the gift of his own only son, as hath been said. Though yet, he might sufficiently have done it, either by the creating of some new man; or by employing of Angels for that purpose; or in fine, by any one of so many millions of means, as to his wisdom would never have been wanting, if he had not been pointed out to this, by his love to us, which did so abound. But his Incarnation was the means, whereby he would vouchsafe to accomplish the work of our Redemption, which may well be called a mystery, as indeed it is, for the many and divine deep secrets, which are locked up therein. For by this, the Pride of man, which sticks incomparably more close to his soul in our corrupted nature, than any skin doth to a body; hath been showed the way, by an overuling kind of reason, how it might learn to (d) The Incarnation of Christ our Lord, doth first read us a lesson of Humility, and then of Glory. become humble. By this, the baseness of man was also taught, how to climb up, so fare, as to grow to be a kind of God, by a diminution, as it were, of the divinity; and an infusion, and laying it (as one may say) to steep in the humility of the humanity of Christ our Lord, that so by means of Grace, we might swallow and suck it up, as an infant would do his nurse's milk. Harken how divinely, S. Augustine doth express the altitude of God's mercy, and wisdom, in particular; and if ever you will admire the height and sanctity of that great man of God, it may be now. I (e) Observe & ponder the divine discourse of this great Saint. D. Aug. Confess. l. 7 cap. 18. was (saith he) in search of a way, how to get some strength, which might be fit for the enjoying of thee o God; but I could meet with none, till I embraced the mediator between God and man Christ jesus, who is also God, above all things blessed, for all eternities; And who calleth us, and saith, I am the way, the truth, and the lise: And who is the food, which yet I wanted strength to digest; till he mingled himself with our flesh; that so thy (1) The second person of the B. Trinity. wisdom (by which thou didst create all things) might frame it self into the nature of (2) By his Humanity he did accommodate himself to our Capacity. milk, whereof we might suck, in this infancy of ours. But I, not being humble, could not apprehend my Lord jesus Christ, who was so very humble. Nor yet did I understand, what he meant to make us learn (3) He meant to teach us Humility thereby. by that infirmity of his. For thy (4) The son of God. word (which is the eternal truth) being so highly exalted above the highest of thy Creatures, doth raise them up unto itself (5) The good Angels who were confirmed in grace for their humility. who were obedient & subject to it. And here below, among thy (6) The race of Adam. inferior creatures, it built, for itself, (7) The precious body of Christ our Lord. a poor house of the same clay, whereof we were made. By (8) Humanity of Christ our Lord. which they were to be depressed from their high concert of themselves, (9) No man who is not humble can be a true member of Christ our Lord. who would become subject thereunto; and so it might suck, & draw them unto it; curing the tumour of their Pride, and nourishing their love. (10) Christ our Lord became Incarnate to destroy our Pride. To the end that they might not go further on, in vanity through any confidence in themselves; but might rather acknowledge their own infirmity, when they should see the Divinity itself, lying, as it were, (11) By the participation of our frail nature. infirm, before their feet, by being content to wear the garment of our flesh and blood. And (12) Our Lord disdains us not, though we come not to him, till we be weary of the tyranny of sin. so being weary, they might deject and prostrate themselves upon this (13) The way of ascending by the divinity of Christ our Lord, is first to prostrate ourselves upon his humanity. humanity of Christ our Lord, and it ascending up, might raise them also up, together with it. To such excess grew the love of Christ our Lord to us, degrading himself that he might exalt us; afflicting himself that he might ease us; and imptying himself, of himself, that he might make us full of him, which first was made apparent even to these eyes them selues of our flesh and blood by the admirarable mystery of his Nativity. Of the immense Love of Christ our Lord, expressed to Man in his holy Nativity. CHAP. 11. WE have no reason to find it strange, that our Lord should be more taken, by the circumstances of that service which he expecteth, and exacteth of us, them by the very service itself. The whole world is his, and he needs not any thing which we can give. He (a) The reason, why God is more pleased with the manner, and mind wherewith we do him any service, then with the thing itself. is the plenitude of all things, and can receive no substantial increase at all; but he is only capable of honour, and glory at our hands; and that doth only accrue to him on our part by the affection, wherewith it is procured by us. Now this truth, of his regarding, more the mind, & manner wherewith, and wherein things are done, than the very things themselves, is declared to us many ways, but (b) Our Lord did practise that in his own person which he expecteth of us. especially by the sovereign example itself of Christ our Lord. For, as if his pleasure to redeem us from the torments of hell, and the slavery of sin had been nothing; as if his Incarnation, (which was an ineffable descent for the Divinity to make) had been no great matter; he let's us further see, by the manner of it, what a meaning he had to bind us yet faster to him, by the chains of love. It would have cost him nothing (since he would needs become man for us) to have vested his soul, with the body of a perfect man, all at once; and as fully complete, in all the functions and actions thereof, as afterward his own sacred body was. At ease, he might also (since there was no remedy, but that he would needs become a Creature) have taken so much of the greatness of the world to himself, as would have made him incomparably more glorious, more triumphant, and more abundantly happy, by a flood of temporal felicity, than Solomon, and all the Caesars did enjoy. But not the substance of our Redemption, not the substance of his own Incarnation, could satisfy and quench the ardent desire which reigned in his sacred heart, to show his love to us; (c) Our Lord God would not be satisfied with less than becoming a poor & naked child for us. Lue. 2. unless, for our sakes, he had withal, been borne a child; and had become thereby, obnoxious to all the impotencies & miseries of that age; in sucking, crying, and swathing, with a thousand other incommodities. This King of glory was also pleased, to commend his love, as much by poverty as he had done already by infirmity; and instantly (d) The excessive poverty of our Lord. to put himself, instead of a Palace, into a stable at the town's end of Bethleem, all abandoned and open, such as are used in hot countries. And there, the B. Virgin-mother, did stay, and suffer many days, which any vagabond Gipsy would have found difficulty to do. Our Lord was laid in a Manger, instead of a Cradle of gold; under a Rock, instead of a rich Cloth of State. He was wrapped in clouts, instead of being adorned with Imperall robes. He was attended by the Ox, and the Ass, instead of Counselors of his State, & Officers of his Crown, and magistrates of his kingdom. And all that, at such a time of the year, than which a harder, and colder could not be found; and even in the very first hour after midnight, to show that his love, would not give him leave to stay till the second. This mystery of the holy Nativity of our B. Lord, was meant by him (as all those others also were, of his life, and death) not only as a means of our redemption, (e) Our Lord jesus bacame man that he might redeem us, and that we might imitate him. but as a most just motive also of our Imitation, of those virtues which shine therein; and especially of Humility, Patience, Charity, and Poverty. The original sin which descendeth to us by our forefather's, being accompanied by our own actual sins, had greatly dissigured the Image of God which was made in us; and for the enabling us to repair, and reform the same, it concerned us much to have some such excellent true pattern as this, according to which we might mend ourselves. It concerned us also much, as is excellently pondered by Father (*) Titulo de Dios. Arias, that, on the one side, this Guide or pattern, should be visible (f) It was wholly necessary, that our Guide to heaven, should be both vifible & Infallible. and perceptible by our other senses. For (besides that it is a most connatural thing, and carrieth great proportion to man, who is compounded both of body and soul, that he should ascend by visible, and corporeal things, to such as are spiritual and invisible) man became by his sin extremely uncapable and blind, towards the knowledge of those invisible things, and therefore it imported much, that the example which he was to follow should be visible. And on the other side it was wholly fit, that this Guide should be infallible, and known to be unable to err; for otherwise, men could not follow him without much danger, or at least without much fear of error. Now God of himself was not visible, and so he could not be this Guide according to that former condition; and man as man, could not be securely free from error, and so he could not be a Guide, according to the latter. The (g) The diviue invention of love where by our Lord was pleased to negotiate our salvation. In serm. de Nativit. Dom. apud Ariam loto citato. remedy therefore was resolved upon by Almighty God; That, for our good, he would become, and be borne a man; that so being man, God might be visible; and man being God, might be infallible. And this is briefly declared by the incomparable S. Augustine saying. Man who might be seen, was not to be imitated by men, because he might err; and God who might securely be imitated, could not be seen; And therefore to the end, that man might have a Guide, who might both be imitated and be seen; God vouchsafed to become man. justly therefore, doth Father Arias express himself, Titulo de Dios c. 1. in this admiring manner: O how great was the mercy of God O how deep a Sea was it, full of mercies, that he would so accommodate himself to our weakness, and condescend to our baseness! For as much, as because man, was not able to see any other, than the works of flesh and blood; he, who was the Creator of the Angelical spirits, would make himself man. And for as much, as he, who holdeth his Imperial seat and throne, in the highest heavens, and who conversed only in heaven, and was there beheld by the Angels, would grow to be visible, in this inferior world; and converse, and treat with mortal men; that so, by his example, he might teach them, the way to eternal bliss. All this is delivered by the holy and learned Father Arias. How by the Poverty of our Lord jesus in his Nativity, poor men are comforted, and the rich are kept from being proud. CHAP. 12. BY the poverty which our Lord jesus was pleased both to feel in himself, and to declare to us, in this sweet mystery of his Nativity, he shown even in other respects, particular love to all the world. For (a) It ought to be of much comfort to poor people, to consider that Christ our Lord would be borne so poor. he gave comfort thereby, to all such as should be borne of parents, who were poor; that so, that accident might no longer be summed up, in the account of men's great misfortunes, according to the custom of the world; when they should see that the true king of glory, would vouchsafe to keep them company therein. And as for such others as do, or shall descend of rich progenitors; our Lord with ardent Charity, did give them also now, alesson of humility, by his own being borne in so great poverty. For (b) By this so poor Nativity, rich men are obliged not to vaunt them selues upon that occasion. who is he that can be excused in such a vanity, as to take much pleasure and glory, in that which Christ jesus would not countenance by his example? This poverty is counted to us by another circumstance which is very considerable. For his sacred, and immaculate Mother, was as highly noble, even according to the extraction of blood, as a creature could be; she being lineally as, hath been said, descended from so many Prophets, Kings, & Priests. Now for our Lord to permit, that so high nobility, should be left in the hands of such necessity, as even with ours, we may feel him to have been subject to; as it heaps the more contempt upon him, so it doth more proclaim his love to us. I omit to show how, that although that purest womb of the B. Virgin were in some respects a more glorious Palace than heaven itself, could have helped his humanity unto; yet in others it might go for a kind of prison to his body; as restraining it, according to those conditions, to which then he vouchsafed to let himself be subject. But howsoever he was no sooner delivered from thence, than the poor (c) How our Lord as soon as he was borne did entertain those poor she. pheardes with a Choir of Angels. Sheephards' were wooed, by him, to receive the token of his impatient, and incomparable love. And according to that infinite finite wisdom, which became his God head (which is wont to govern inferior Creatures, by such as are superior to them) as also because he would both call, and free those poor men, at once, from error; he disdained not to solicit them by a choir of Angels; that the glory of so supernatural, and sublime a vision, might avert them from all that want of faith, which his poor appearance, might easily have inclined them to. Those Angels proclaimed, & did appropriate, as it were, (d) All glory is due to God. All glory to God; which was so highly and truly due to him per excellentiam, for the admirable humility and charity which was expressed by him in this act; & withal they published and applied all good and peace to men. But yet to men, not so fare forth as they might only chance to be mighty, or witty, or noble, or wealthy, or learned. And much less, to such as should be given to repine, or who should be so abounding, and regorging with sensual pleasures (all which are the sad effects of self love, and very contrary to the love of our Lord jesus, in whom alone, originally, true peace is found) but only it was bequeathed to men of a good will. The (e) The condition of a will, which is truly good. property of which, true good will, is to put every thing in his due place. And what place can deserve, that the love of our hearts should be lodged in it by us, but that divine person of our only Lord and Saviour jesus Christ. Who in this little space of one night, hath knit up such a world of testimonies of his dear love to us; and who did cast himself down, from the top of glory to the bottom of misery, that so he might carry us up to the place from whence himself was come. And who, (though he were not only, the true owner, but the sole Creator of the whole world; and who created it no otherwise then by filling it, with his very self) was yet content to see his own sacred humanity, so deprived & turned out of all; as that no place should be empty for the receiving of him (Quia non ●rat ei locus in diversorio) but only such a one, as might seem rather to have been taken from beasts, then given by men. These (f) How rich those poor shepherds were madam at an instant. Shepherds indeed were of that good will, which was so commended by the Angels; and as such they carried, not only peace from that sight of Christ our Lord, and his blessed mother, but joy also. And that, no ordinary, but an excessive joy, which is another gift of the holy Ghost, and a mere, and mighty effect of his divine love. To the participation whereof together with a most entire thanksgiving, the holy Catholic Church, inviteth all her faithful Children, in these most glorious and magnificent words, upon the day of this great Festivity, The Preface of the Mass upon Christmas day. in the Preface of the most holy Sacrifice of the Mass. Verè dignum & instum est, aequum & salutare, nos tibi semper, & ubique gratias agere: Domine sancte, pater Omnipotens, aeterne deus. Quia per incarnati verbi mysterium, nova mentis nostrae oculis lux tuae clariatis infulsit: ut dum visibiliter Deum cognoscimus; per hunc, in invisibilium amorem, rapiamur. Et ideo cum Angelis, & Archangelis, cum Thronis & Dominationibus, cumqueve omni mili●ia caelestis exercitus, hymnum gloriae tuae canimus, sine sive dicentes; Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt caeli & terra gloria tua, Hosanna in excelsis. Benedictus qui venit in nomine Dommi, Hosanna in excelsis. It is reason that we give thee eternal thankes, O holy Lord, O omniporent Father, and eternal God; in regard that by the mystery of the Incarnate Word, a new light of thy splendour, hath cleared up the eyes of our mind. That so whilst we are grown to know God after a visible manner, we may be vehemently carried up, to the love of invisible things. And therefore, together with the Angels and archangels, with the Thrones, and Dominations, & with all those Squadrons of that Celestial Army, we sing out this Hymn of glory, saying to thee, without end, Holy, Holy, Holy, Lord God of Sabbath: the heavens & earth are full of thy glory, Hosanana in the highest. Blessed be he who cometh in the name of our Lord, Hosanna in the highest. Thus, I say, doth our holy mother the Church exhort us, to rejoice and give thankes to God, for his great mercy in this divine mystery; and he is no true son of that mother, who will not hearken to her voice. Of the unspeakable love, which our Lord jesus expressed to us in his Circumcision. CHAP. 13. Luc. 2. BUT as for the love, which our Lord did show to those poor Sheephards', some ignorant carnal person, may chance to say, or at least to think, That it did not cost him much. Let such a one therefore look, upon his painful, and shameful Circumcision. Painful, and shameful to him, but of unspeakable love, and benefit to us. And first, for as much as concerns the pain, it deserves to be considered, that the soul, and body of Christ of our Lord, had another manner of understanding, (a) The soul and body of our B. Lord, were more sensible of shame and pain than any other. and delicate feeling, than any other Creature, hath ever been acquainted with. Exod. 4. Num. 5. D. Aug. lib. 2. de gratia Christ. cap. 31. Which circumstance I will not here dilate, because when afterward I shall have reason to speak of his sacred passion, the occasion will be, fairly offered. But the pain must needs be excessive, to have a part of the body so cut of, by a violent hand; and that not with a kinfe, or any such sharp instrument, which would have brought it to a speedy end; but according to the custom, with a stone, which was ground into a blunt kind of edge; and which must needs prolong the torment of the patiented. Yet (b) Dishonour to a noble heart is far more insufferable than pain. pain how great soever, is but a toy to a generous mind, in respect of reproach and shame. And amongst all degrees of shame; that is fare the greatest, which implieth the party to have deserved it, and that, in the deepest kind. Now as, when there is question of pride, the affectation and desire to have a fame of sanctity, is fare superior to any ambition of riches, or strength, or knowledge, or any other such advantage whatsoever; so the infamy of impiety, of sin, is that, which, of all other, woundeth most. This infamy is therefore the very thing, to which, our Lord, with strange contempt of himself, did submit his divine excellency. And notwithstanding the perfect hatred which indeed he carried to all that, which looked like sin; he was yet content to lay that thought aside, through the infinite love which he bore to us; and he pinned that badge upon his own sleeve, which was only to have been worn by the traitors & Rebels of Almighty God; and he resolved to wear it, being God himself. By taking (c) Our Lord, by the pain & shame of his circumcision, did satisfy for our sins; he did purchase grace, and fortify us by his example. this badge of sin, which was pain and shame, to his own person, he did not only satisfy for the sensuality & pride of man, but he delivered us also from being subject any longer to those tyrants; both by the grace which he obtained thereby at the hands of his eternal Father, and by the example which he gave in this his Circumcision of a most profound contempt of himself. And who is therefore that man, who by way of retribution, for the love of this Lord, will not now procure to follow his example; and at least, by little and little, to wean himself from estimation of honour, and delight in pleasure; since the king of glory, did content himself, for the love of us, to be thought a sinner; and to undergo the obligations due to such a one. Doctor Auila, Cap. 76. in his Audi Filia, useth this excellent comparison. If (d) Consider and ponder this comparison. a King should go upon his bare feet, and should be weary, and should sweat through the length, and sharpness of the way; having his back loaden with sackcloth, and his face with tears, as king David did, and had, by occasion of the revolt of his son Absalon, what servant or Courtier could there be of his, who, either for love, or shame, would not also go on foot, and unshodd, and as like his king, as he could be? And so the holy Scripture affirmeth, that all the servants of David did, and all the people which accompanied him at that tyme. And the same author saith afterward; That the altitude of the state of perfect Christians, is so great, and that Christ our Lord hath wrought such a change in things, by his holy example; as that the bitter, and the base of this world, is grown to be honourable, and delightful. And (e) Let worldlings think as lightly as they will of this; the perfect servants of God, do find the truth of it, at their very hearts. that he enableth his true servants to cast the gorge, when they are but to razed of that, in the pursuit whereof, worldly men, are upon the point of cutting the throats of one another. Thus saith Doctor Auila. Fa. Arias doth serve himself of another comparison to this effect: If a King sitting in his chair of State should, by a * Titulo de Redemtor. Ca 4. law, command that the Cavalleroes of his Court, should wear their garments of plame stusse, for the enriching of his kingdom; or that for the defence thereof they should accustom themselves to carry such or such a kind of weapon; it is clear that they would take themselves to be in obligation of observing that law. But if the king himself, at the very gate of his Royal Palace, should proclaim the same with his own princely mouth; & for the example of others, would gird such a weapon to his own side; & put such a garment upon his own back, without doubt his Courtiers would take themselues to be more straight bound to keep this law. And as they should be honoured who would obserne it, so the breach thereof would instly intytle the infringers of it to more grievous punishment. Now (f) Observe this application, and it will move thee. God being in his Throne of glory, did command, both by the natural, & written law, that men should live according to virtue; and be caresull to embrace those means, which might conduce to their salvation. This law, he published, by means of his Angels, and other Creatures; and the world was bound to observe the same; and the breach of it was both threatened, and revenged with the eternal fire of Hell. But in the time of the law of grace, God himself descended from his Imperial throne, & came down into the world; apparailing himself with the garment of our flesh and blood. And with his own sacred mouth be did proclaim his Evangelicall Law. And in his own sacred person, he (g) The perfection of Christ our Lord complied with all that virtue, and sanctity, in supreme perfection, which he exacted at the hands of men. And (h) His mortification. he embraced all the means of pain and shame, whereby sincere and solid virtue is obtained. So that there can be no doubt, but that our obligation to keep his law, is much the greater, since it is avowed by his own example; and consequently the fault in breaking it, would be more inexcusable, and the punishment due to it, more intolerable. And (i) Give great attention to this circumstance. if when Christ our Lord was yet on earth, and did command his Disciples to preach his will, to the people of Israel; and (to moon men also by their example) he commanded that they should go on foot, and not only without money, but even without shoes; & that otherwise also, they should be poorly clad; and did then protest that the people who would not hear their Doctrine, should find themselves in worse case, at the day of judgement, than they of Sodom & Gomorra: how incomparably much more will it increase our damnation (who have been taught by the very mouth, and have been convinced, by the example, not only of the Disciples, but of Christ our Lord himself, the king of glory) if we imita e not his virtues, and if we embrace not his mortifications. This is the sum and substance of that excellent discourse of Fa. Arias, where he treats of Christ our Lord under the quality of his being our Redeemer. And although he do in general, propound it there, as inducing us to penance and virtue, upon the consideration of the doctrine, and example of Christ our Lord, at large; yet (k) That the consideration brought by Fa. Arrias doth very particularly belong to the Cum ccision of our Lord. it seems very natural, that here I should apply it in particular manner, by occasion of this mystery of the Circumcision. Wherein, the first, of that most precious blood, was shed, whereby the world was to be redeemed; and when he, who was the true, and supreme Lawgiver did diminish himself so much, as to become obnoxious to that penalty of his own Law; since as his holy Apostle saith, He who is circumcised, is bound thereby to fulfil the Law. And lastly, Gal. 5. when he who was the eternal spring, the overflowing river, and the bottomless sea of all sanctity, would be contented for our good (& for the drawing us, by his example, to love, pain and shame) to be accounted by men, for a creature, as odious and abominable in the sight of God, as all sinners are. But he thought not all this too much, so that he might free us from the curse of that law, to which he would be subject. Advising, and enabling us hereby, to Circumcise (l) The corporal Circumcision of Christ our Lord must teach us how to circumcise our affections. the inordinate affections of our hearts; which are as so many veins, whereby the blood of lise is drawn from that true love, which is only due to such a Lord as this, who is all made of love. Now because this miserable race of men would not fully correspond, with that incomparable Charity of Christ our Lord, it was so much the more agreeable, to the justice of God the Father, to acknowledge, and reward this unspeakable humility of his son. And therefore then it was, that he stamped upon him, the name of jesus, Luc. 2. Phillip. 2. to which the knees of all Creatures should be obliged to bow. Celestial, whose charity he had surpassed; terrestrial, whose life he had instructed; and Infernal, whose pride he had confounded. And hereby we further see, how infinitely are we bound to this Lord, for this strange love of his, who, when there should be question of taking such aname as might be proper to him, laid all such names aside as might express the Majesty of himself; and made only choice of that name of jesus which might declare his Sovereign mercy to us. The Names which grow from God, are fare unlike to those which are imposed by men; for these latter, are mere extrinsecall denominations; and the former, are a most exact abridgement, and map of those Conditions which grow within. So that, together with this name, our Lord jesus was sublimed to the office, and dignity of a perfect Saviour of mankind. Not (m) What an yowor thy, and weak Saviour, Christ our Lord is made by the Sectaries. such a Saviour, as the Sectaries of our age are miserably want to make him; who conceive him, to have only saved our souls from Hell, which is but a punishment of sin, (as was said before) and which punishment how great soever it be, is incomparably of less deformity, and true misery, and were fare rather to be accepted, and chosen then the least sin itself which can be committed) but such a one as doth chief save our souls from the guilt of sin; and that, by sanctifying us indeed, with his inherent grace, and not by a kind of justice, which only, is imputed to us, whilst the while indeed it is none of ours. Through the want whereof, the leaprousy of our souls, should not be cleansed and cured, but only they should be covered and clad, as those deceavedmen conceive, with the robe of his innocency. Our Lord give them light, to see, and know, how deeply & dangerously they deceive themselves, and dishonour him, under the pretence of piety, and perverse and counterfeit humility, whilst they make him but such a Saviour as this. Audi Piliacap. 88 This error (as Doctor Auila saith) proceedeth from the want, of knowing the love, which jesus Christ doth bear, to such as are in the state of grace, whom his bowels of mercy, would not permit, that (whilst himself was just, & full of all good things) he should say to such as he instifyed, Content yourselves with this, That I abound with these good things, and esteem them for your own in regard that they are in me; although in yourselves, you remain unjust, impure, and naked. There is no head which would hold such language as this, to his living members; nor one spouse to another, if he should dear love her. And much less, will that Celestial spouse say so; who is given for a pattern to the spouses of this world; that so after his resemblance, they may treat and love their fellow spouses. You mensaith S. Paul, love your wives as Christ loved his Church, who gave himself over for it, to sanctify it, and to cleanse it by baptism, and by the word of life. If then he sanctify, and wash, and cleanse it, and that with his own blood (which is the thing that giveth power to the Sacraments, to cleanse souls, by his grace which they impart) how can that soul remain unjust, and silthy, which is washed and cleansed by a thing which is of so extreme efficacy. And in conformity of that which was affirmed before the same Doctor Auila, doth also clearly show afterward, that such opinions as that, do no way, serve (n) The doctrine of imputative justice, is expressly impugned by holy scripture, and doth impeach the honour of Christ our Lord. either towards the verifying of the Scriptures, or for the doing of jesus Christ, sufficient honour. For since the pain (saith he) which is due to sin, is a less evil to any man, than the guilt of the same sin, and the injustice and deformity which is caused thereby; it cannot be said, that Christ our Lord doth save his people from their sins, if by his merits he only obtain, that they may not be imputed to them, for their punishment; unless first he should take the guilt away, by the gift of grace. Nor yet that he obtaineth purity, and piety for men, unless by detesting sin, they may keep the law of God. This is the judgment of Doctor Auila. We (o) The catholic Doctrine, concerning this point. therefore according to that truth which is revealed by Almighty God, and propounded to us to be believed by the holy Catholic Church, his immaculate Spouse, do confess, to the joy, and triumph of our hearts, & with irrevocable vows of the highest gratitude that we can conceive, for such an infinite benefit, not only, that he is the Saviour of us from hell (which is but as an effect) but from sin also itself, which is the just cause thereof. And not only so, but that he saves us further also from the want of all those helps, & graces of the holy Ghost which are convenient. ut sine timore, Luc. 1. de manibus inimicorum nostrorum liberati, seruiamus illi, in sanctitate, & institia coram ipso, omnibus diebus vitae nostrae. That being delivered from the hands of our enemies, we may serve him without fear, in holiness & justice before him, all the days of our life. At the end of which days we shall be admitted to see a day in heaven, which hath no end, and which admits no cloud. This I say, is to be the precious fruit of this morning sacrifice, of his Circumcision, to put us into a state, which can admit no evening. For as S. Augustine saith, dies septimus sine vesper a est, nec habet occasum, quia sanctificasti eum ad permansionem sempiternam. That seaventh day of thine, Conf. lib 13. cap. vlt. O God, is without any evening; nor doth that sun ever set, because thou hast sanctified it, to an eternal continuance. This is that infinite benefit, which is to be imparted to us by this blessed Lord of ours; and the means to convey it, is the office of his being our Saviour, which is declared in this Circumcision, by his holy name of jesus, and whereof the next Chapter, will tell us more. Of the name of jesus, & the incomparable love which our Lord doth show to us by that name. CHAP. 14. FOR as much as there is no Name, which can go near to express the nature of God, the holy (a) The reason of giving so many several names to God as God. Scripture, to make some kind of signification of the infinite Being, & the other infinite petfections of his divinity, & of the benefits which he bestowes upon us, doth give him many attributes, and many names, which may in some small measure declare the effects of his divine perfections, & the Offices which he performeth towards his Creatures; as namely to be Almighty, of infinite wisdom, of infinite goodness, of infinite mercy, of Creator, of Conseruour, of Governor, of Father, of the beginning and end of all things, and the like. In the self same manner, (b) The reason also of giving so many several names to Christ our Lord. to express that immense sea of perfections and graces, which the whole blessed Trinity did impart to Christ our Lord as man (that is to say to that most sacred humanity, united to the person of the son of God, the eternal word; & those incomparable and innumerable gifts and benefits, which he communicated to us by means thereof) the same holy Scripture, doth give him also many several Names, and Titles as of King, of Priest, of Pastor, of Doctor, of Lawgiver, of Spouse, of Mediator, of Advocate, of Redeemer, of Saviour, & diverse others whereby he may the better be conceived, since he cannot be sufficiently declared by any one. Of all these names, & of all the rest which may be ranged, and reduced to these, there is none so excellent, nor which doth so include the rest, as doth the superexcellent name of jesus, which declareth our D, to be the Saviour of the world. S. Bern. serm. 2. de Circum. Dom. & serm. 15. sup. Can. This was that Name, which the holy S. Bernard, could by no means, be made content to want, amongst so many other most honourable appellations, as the Evangelicall Prophet Esay applied to him. This Prophet, being full of joy, upon the fore seeing of our Redeemer, doth express himself thus, as S. Bernard noteth; Puer natus est nobis, filius natus est nobis etc. A child is borneto us, A son is given to us, & his principality is placed upon his shoulder, & his name is called Admirable, Conscllour, The strong God, The Father of the future age, The Prince of Peace. Great, saith S. Bernard, are these names, but where is (c) The name of jesus is the most comfortable of all the names of Christ our Lord. that name which is above all names; that name of jesus in which every knee shall bow? The friends and favourites of Christ our Lord have walked in a very different way, from that, wherein such persons of our times, as are disaffected to this sacred Name, will needs employ themselues. We see, how that, both Cherubin & Seraphim of flesh & blood, the beloved disciple of our Lord jesus, his Apostle, and Evangelist S. john, (who sucked in such a abundance, from the divine fountain of that breast, to which he used to lay his mouth) did paint out no other word so often, as that holy and divine name of jesus. S. Paul (d) The great Devotion of S. Paul to the Holy name of jesus. that full vessel of election being reprehended in that high vision of our B. Saviour (though in a most amorous, and tender manner) for persecuting him in the person of the Christian Church, was told by our Lord himself, that he persecuted; he saith not God, nor Christ, nor the Lord (though he were all that), but only jesus. And afterward he said moreover to Ananias, that this was the Name, which Paul, as a vessel of election, was to carry over the earth, among Gentiles, and Kings. And so, as I was saying, it is admirable to consider, how he was all taken with an unspeakable delight to be ever in repetition of that sacred name, in all his Epistles. See also how the incomparable S. Augustine doth in his Confessions to our Lord, relate that he was vehemently delighted in the reading of certain books of Philosophy, lib. 3. c. 4. which pointed him out to the search of wisdom. But yet (saith he) in that so great delight, this only cooled me, & took me off, that I found not the name of thy Christ therein. For this name, O Lord, through thy mercy, this name of my (e) The name of Christ our Lord which S. Augustine had so greedily sucked up in his infancy was the name of Savyour of jesus; & note, how this Saint esteems the gift of devotion, to this holy name, as a particular mercy. Bern. ser. 15. in Cant. Saviour, thy Some, my young and tender heart, had even, in the very milk of my mother, drunk up, devoutly, and carefully retained; and if any discourse whatsoever, though never so learned, so elegant and so true, had wanted this name, it did not carry me away entirely. The same discourse concerning the holy Name of jesus is further prosecuted. CHAP. 15. THE day had need be long, wherein I would pretend to make particular mention, of the incredible devotion, and tender affection, which the Saints and holy servants of God, have carried to this blessed name of jesus. S. Bernard whom I mentioned before shall therefore serve this turn, instead of many; whose fifteenth: Sermon upon the Canticle, I beseech my Reader even in the name of jesus, that he will procure to read. For there, he may see, how in this holy name it is, that we meet with the remove of all our cares. He applies to it that clause, of the Canticles. Oleum essusum nomen tuum, Thy name (a) Note and love this sweet contemplation of of S. Bernard, upon the holy name of jesus. saith he, is a precious Oil, poured forth. O blessed name, O oil which every where is poured forth. How fare? from heaven into Indea; and from thence, it runs over the whole earth. We may well say, it is poured forth, since it hath not only distilled abundantly, both in heaven, and earth; but it hath sprinkled even them who are below the earth. This Christ, this jesus (being insused to the Angels, and essused or poured out upon men; and those men, who were grown rotten. like beasts, in their very dung) doth save both men & beasts; so greatly hath God multiplied his mercy. How dear is this Oil, and yet how cheap? It (b) How Grace is both deer, cheap. is cheap, and common; and withal, it giveth health. If it were not cheap, it would never have been poured upon me, if it were not wholesome, it would never be able to recover me. Without doubt, (saith he) there is a resemblance between the name of spouse, and oil, nor did the holy ghost, in vain, compare them to one another. For my part, (unless somewhat, which is better, do occur to you) I hold it to be, for these three qualities. For it shineth, it feedeth, and it anointeth. It entertains the fire, it feeds the body, & it assuageth pain. It is Light, Food, Physic. Now see if it be not just so, in this name of the Spouse. It shineth, when it is preached; It feedeth, when it is considered; and assuageth and suppleth, when it is invoked. Is not, (saith he) this name of jesus, both Light, & Food, & Physic to you? What doth so nourish, and fat the soul, which feeds upon it? All food of the soul is dry, if it be not bedewed with this Oil. It is inspide, if it be not sprinkled with this salt. If (c) Observe, admire, and imitate this sweet Saint. thou writ, I have no gust in it, unless I may read the name of jesus there. If thou dispute, or confer, it contents me not, unless I hear the sound of jesus. jesus is honey in the mouth; it is music in the ear; and it is a melting kind of joy in the heart. Thus, doth this holy Saint, express himself in the place alleged, concerning this particular. He also showeth there, at large, how it is, that (d) Our Lord jesus is not only the Food; but light also. and the Physic of the whole world. light illuminating the world, and the precious Physic curing all the wounds & miseries thereof; as here, for brevity's sake, I have only showed our of him, that it is the food which strengtheneth us in all our weakness. Such hath been the spirit of devotion, of the Saints in the Christian Catholic Church (from the first, to the rest, and, now at last, in this present age) towards this holy name of jesus. Nay we see, that by his goodness, it is rather improved, then decreased now. For in very many Cities, there are kept, every week, (though not in the same, but different churches thereof) devout solemnities, in memory, and honour, of this supereminent name of our Lord jesus. And we also see, that the two great Lights of this last age of ours, S. Ignatius of Loyola, & S. Teresa, were so dear devoted to this holy name; that the latter of them, for this cause, hath deserved to have the name of her own family, as it were forgotten, and that now she is known, instead thereof, by the Name (e) The Devotion of S. Ignatius & S. Teresa, to the name of jesus. of JESUS; as being called Teresa of JESUS. And the former, though he kept his own name, to his own person; yet to show, how entirely, and how irrevocably he had given all away to the service of our Lord jesus; and withal to prove the reverence, & religion which he bore to that divine name of his; he did, in the instituting of his Society, renounce the appellation of his own name; and (f) See in the life of the Saint. he ordained it to be eternally called under the honour, and only avow of the holy Name of jesus. I omit here to show how supernaturally the Saint was concurred withal heerin, by our Lord himself; & how by the visible head of his Church, the Society hath been successively confirmed, under this Title; but I only consider, what devotion these two so high servants of our Lord, had to it; in conformity of that spirit, which hath still inflamed the hearts of the former Saints, of the Catholic Church. In this (g) The wonderful effects which have been wrought by the devotion of Christians, to the holy name of jesus. Name it is, that devils have been cast, both out of bodies and souls. That the faith hath been planted among Pagans'; That worlds of miracles, both corporal and spiritual have been wrought, in confirmation thereof; That Martyrs have been made tryamphant, over all the bitter torments, which men, or devils could inflict; That so many millions of ugly, and importunate temptations, have been overcome; million of desolations, & motions of despair driven away; millions of serene, sweet comforts, brought into the soul; and in fine, that whatsoever is miserable and sinful hath been removed, and whatsoever is holy, and happy, hath been procured for Christians, at the liberal hand of our Lord. Yet all this is not so idly meant, nor is to be so ill understood, as if these benefits would accrue to such as should only care to pronounce the bare Name of jesus, without any reverence or faith and love of him, whose name it is. But only they are praised here (and that most worthily) who are devoted to his divine name, as signifying the Savyour of the world who is expressed thereby; the same being a means by which the mind is made to ruminate, and reflect often upon him. And they who are not yet devoted are exhorted to it, as to the love of a lively picture of an admirable Original; or rather, as of a curious cup, wherein most precious liquor is contained; or, in fine, as of the very compendium, & whole abbreviated History, of all that excess, which our Lord did say, or do, or else endure, in this mortal life, for the redemption of man. And indeed, how can they love our B. Saviour who delight not in that dear name of his, which declares him so clearly, to be a Saviour; and who follow not the steps of the holy servants and Saints of God; whose hearts have so tenderly melted, in their devotion to this sacred name, of our Lord jesus. Of the great love which our Lord shown to us in his Epiphany, or Manifestation to the Gentiles, in the person of the three Kings. CHAP. 16. BUT to return again, and so to take our leave of those Sheephards', who were surprised by this new borne Lord of ours, as if it had been, with the nets of love near at hand, we may observe how he took those three Kings, by shooting them from a fare off, with a star, which strooke them at the heart. S. Augustine complains (but he doth it, like himself, after a most dear and tender manner) that our Lord had also pierced his heart, with love, Confess l. 9 cap. 2. Sagittaveras tu cor nostrum charitate tua, & gestabamus verba tua transfixa visceribus. Thou hadst saith he) O Lord shot through our hearts with thy love; and we bore thy words in our bowels, whereby they were strucken from side to side. In like manner did he shoot, through the hearts of these holy men, in whose person he consecrated the whole body of Gentilisine to himself. Now (a) The difference between the arrows of God's mercy, & of his justice. Psalm. 119. God hath arrows of diverse sorts. The arrows of his justice, are pointed, and they wound, and kill. Sagittae potentis acutae cum carbonibus desolatorijs. Those arrows of that mighty man, are sharp, and they carry at the heads thereof certain cowls, as hot as the fire of hell. But the arrows of his mercy and Charity are forked and barbed; and though they wound, it is fare from being to death, unless it be a sweet death of love; & besides those arrows do not lose their hold. And so that Archer, with his long Arm, can by that very arrow, draw the wound and wounded person within his reach, that so after the wound he may give the cure. In this manner did our Lord, by that star both strike and draw those Magis after it; Matt. 2. till at last they arrived in that stable, which was then grown to be a heaven on earth? There, in the throne of his sacred Mother's arms, they adored their Lord; having already been made so rich, as to receive, wherewith they might make a present to him, and do him homage. For (b) All comes from God both the means whereby, & the mind wherewith any good is done. of him it was, that they had both the means and mind, wherewith they made him a fit present; which yet, withal, he was pleased, should be such, that it might (as a man may say) be two to one, against himself. For though by the Gold which they offered, they did him homage as to their king; yet the Frankincense signified the Priesthood which he was to exercise in their service, both at the last supper, and upon the Cross; and the Myrrh was to put him in mind of his burial, which must suppose his precedent death. Let him that can, contemplate the ardent love of our Lord, which swells & slames in every circumstance of those actions, which any way concern this sacred Infancy of his. For no sooner was he borne; but he had his death and passion in his eye. And beside, it deserves our admiration, to see with what suavity, that divine goodness was pleased to gather the first flower of the Gentiles with his holy hand. It was said of God before, Psalm. 108. by the Prophet David; Quia ipse cognovit figmentum no strum, record at us est quoniam puluis sumus. He knew whereof we were made; he remembered that we are but dust. This was said long ago, but it is practised daily and hourly on us. And in conformyty of this knowledge, his love is never failing to condescend to our natural inclinations. (c) The great goodness of God in condescending to man. Sometimes he serves himself of our secular studies; sometimes of our vain curiosities; yea and sometimes of our very sins, whereby he may cyther dispose us to a conversion from heresy, or any other impiety; or else to a vocation to his better service. So I think may any man observe in himself, that our Lord hath proceeded towards him; & so it is evident that he proceeded with these Magis (d) The Magis were taken, and brought, to God, by the bait, & book, of their own natural inclination. . For as they had much employed themselues, upon the contemplation of nature, by means of the Stars; so by a star, which was the likeliest lure to which they might be drawn to stoop, (for though their eyes looked upward for a while, yet soon after, it brought them down upon their knees, at the sight of the divine infant) he vouchsafed to summon them to his service. How certain must it be, that the love of our Lord, did subdue and melt the souls of these holy men, after a strange manner; whose messenger alone (the star) did so illuminate, and in flame them interiorly, that they felt not the incommodities, and dangers of so long & laborious a pilgrimage, as they were making. It may also be further seen, by this; That upon the recovery of the sight thereof (for whilst they were in jerusalem, the star was seen by them no more (to teach us, that (e) Courts are not proper for contemplation of celestial things. Courts, and store of company, are not wont to entertain, but rather to estrange our internal eyes from the sight of heaven) the sacred text doth thus declare in most weighty words, the excess of joy, which they were in: Matt. 2. Videntes autem stellam gavisi sunt gaudio magno valde. Upon the recovery of the sight of the Star, they rejoiced, and it was with a mighty, and most excessive joy. And when it had led them to that stable where the Omnipotent Infant lay; neither was the eye of their faith obscured, not the edge of their most reverend, and withal most ardent love abated, but rather whet, by that show of humility, and poverty, which they met withal. And they opened their treasures; they made litter, as it were, of their own Royal persons; and were so ravished by those divine beams of Charity, (which passing from that Sphere of fire of our Lords sacred heart, did seize on theirs) that in their return, they had now, no more thoughts of meaning to be regaled by Herod, according to the purpose which they had made before. For by (f) Upon the sense of celestial comforts, the delights of this world grow contemptible. that time they were fed from the table of heaven, with supernatural visions, and most sweet & solid comforts of that kind; & from our Lord, they carried home, another manner of heat and joy, than the Star, (which was but a figure of our Lord) could help them to, in their going thither. Though yet those holy souls, were the least part of that object, upon which the love of our Lord did mean to work; for we it was, who in their persons, were designed. And therefore, as the holy Catholic Church, doth use these words of S. Paul, Tit. c. 3. in the office which she celebrates on Christians day; Apparuit benignitas, & humanitas Saluatoris nostri Dei; non ex operibus iustitiae quae fecimus nos, sed secundum suam misericordiam saluos nos fecit etc. The benignity and sweet mercy of God our Saviour, hath been made cuident, and clear to us; not through any works os justice, which we have wrought, but according to his own mercy, whereby he saved us etc. So may we also use them, in the consideration of this holy mystery, of his Epiphany. Nay we may do it, in some respects, upon a more particular reason. For in the Nativity, our Lord did appear & manifest himself to the jews in chief; but here in (g) The Epiphany doth most properly belong to us who descend from Gentiles. the Epiphany, he seems to have had a particular aim at the vocation of the Gentiles; from whom we find ourselves descended. Then he reveyled himself to us, who were rebels and enemies to the Lord of life, till that time; obeying sense and bestiallity in all things, and hating not only Religion, but even very common sense, and reason. But he like a true sun dispersed those clouds, & cleared up the mist of ignorance and error in our progenitors. Who together with almost the whole world were so miserable, as to worship stocks, and stones instead of God. Nor were they more dark in the understanding part, than they were depraved in their will; and if we be now in any better case, we must only impute such a divine effect to an omnipotent cause, which was the love of our Lord, who was wholly impatient to differ our conversion any longer, and therefore upon the very day of his Nativity, he directed, and commanded that Star to prepare a way for the Epiphany. The Prophet (h) This place deserves particular consideration. Cap. 60. Esay, in this mystery, (overseeing the beginning of the glorious state of the Church of jesus Christ, our Lord) did thus, by way of anticipation, express himself. Arise, be illuminated jerusalem, because thy light is come, and the glory of our Lord is risen upon thee. For behold, darkness shall cover the earth, and a mist the people; but upon thee, shall our Lord arise; and his glory shall be seen upon thee; and the Gentills shall walk in thy light, and Kings, in the brightness of thy rising. Lift up thine eyes round about, and see how all these, are gathered together. They are come to thee; thy sons shall come from fare, and thy daughters shall come from thy side. Then shalt thou see, and abound, and thy heart shall marvel, and be enlarged; when the multitude of the Sea, shall be converted to thee, the strength of the Gentills shall come to thee. The inundation of Camels, shall cover thee. The Dromedaries of Madian and Epha. All they of Saba shall come bringing gold, and Frankenceuse, and showing forth poise to our Lord. The (i) How both the parts of this Prophecy are fulfilled. latter part of this prophecy, was most literally fulfilled upon this day of the Epiphany, upon these holy Magis, as we clearly see, by the sacred Evangelicall Text. And the former part, which announceth the glory of the Christian Church, hath been as cuidently accomplished, in the Communion of the holy Catholic, Aposiolike, Roman faith; in the light whereof, the Gentills were to walk. And so many successions and Series of Kings, (when first they should be converted from Paganism to this faith) were to go on, in the brightness of the rising thereof. And such multitudes were then to come in, to do her homage, both from fare and near, as should amaze & strike her through, with joy. Nor was he able to express the plenty and abundance of that people otherwise, then by the name of seas, and inundations. And (k) I dare make my reader, my judge here let any man who hath but the use even of common sense consider, in what community of Christian people, this prophecy hath been fulfilled; whether in the Catholic Roman, which is spread fare and near, in all the four quarters of the earth, as Europe, Africa, Asia, and America; or in any other present Sect of these parts of the world, which never went further, then to some Provinces of Europe only. Nor was ever even here, such as now it is, but only since the time of Luther, when also it is divided into a world of sects. Whether in the Catholic, which converted all the Countries which ever were converted from Paganism, to the faith of our Lord; or in any Sect at all, which never converted any one; but instead thereof, hath perverted as many as it could, from the true faith to their own carnal fancies. Whether in the Catholic, whereof such a world of Emperors, and Kings, and Queens have been; or else in any other now on foot, which never had any one, who was, and did continue of their communion. We (l) They are Catholics only, who adore our Lord jesus, as the Magis did. Catholics are they to whom our Lord did manifest himself, according to the prediction of his holy Prophets; We who find him in the stable, in the arms of his sacred, and all-immaculate mother; and We, who adore him, and present him, not only with our hearts, as his enemies do also pretend themselves to do; but with our Gold also, by alms, and all kind of Charity; with our Incense by devotion and piety; and with our Myrrh by mortification and penance; in union of that infinite love of his, whereby he hath made choice of us, to whom he would vouchsafe to be made known. And therefore let us follow S. Leo his counsel, Ser. 2. de Epiphan. who like a true supreme Pastor, spoke thus to the universal flock committed to his charge: Let this most sacred day of the Epiphany be honoured by us, whereon the author of our salvation appeared; and let us adore him in heaven, being so omnipotent; to whom the Magis did express such veneration, he being in his Cradle, but an Infant. It is showed by the Presentation of our Lord jesus in the Temple, how infinite love he bore to us. CHAP. 17. THIS Omnipotent Lord jesus having as it were emptied his fullness, or rather abridged the show of his greatness, by growing into the narrow compass of being a child in his Nativity, and having also submitted himself, both to pain and shame in his Circumcision, where he took to himself the sweet name of jesus, for our eternal good; did proceed yet further, shortly after, in a most amorous obedience to that Law, which we alone were subject to. Under the obligation hereof, he was, and would needs be presented in the Temple, to Almighty God; Luc. 2. as the first borne of all parents were bound to be, in memory of that destruction, Exod. 12. Exod. 13. Levit. 12. which God brought upon the first borne of the egyptians, and so delivering his own people, which was the Children of Israel, by means thereof. So punishing his enemies because they presecuted his friends; or rather so punishing his enemies that they also might become his friends; if they would not resolve to be their own greatest enemies. But yet witha I, it was ordained in the old la, that the first borne so offered, by the parents, (when once they had done that homage to the God of all things) should not be so appropriated to his service, as that the parents were wholly to lose the comfort of them. But (a) See here the tender goodness of almighty God towards man. Num. 8. all, except they were of the Tribe of Levi, who were to serve in Ecclesiastical function, might be redeemed & recovered back again. And that, at so lo a rate, as should not undo them, how poor soever they might chance to be. The beasts indeed and only they were to be sacrificed in Specie, as they were offered to our Lord. This Oblation was therefore made by the people of God, for the perpetuating of the memory of so great a benefit: Though yet, no oblation, was able to make that infinite Majesty of the eternal God, a Saver, for his having delivered them by the death of the first borne of their enemies, till he was pleased that his only son, should come and offer himself in flesh and blood for their deliverance, Coloss. 1. he who was the first begotten of all Creatures, and who performed that, in deed, and truth, which all other oblations and Sacrifices, did, but only, as figures in respect of him. Now this Act of the Presentation of our Lord jesus, was made by our B. Lady. Or rather he offered himself, in those sacred and most pure hands of hers, which he enabled for that excellent purpose, with unspeakable and most ardent love. And as hereafter we shall see, that he chiefly made oblation of himself in his sacred passion, by way of propitiation for our sins, and impetration of grace: So the Presentation seems to carry a particular respect, to work by way of thanksgiving, for all the benefits, which that open hand of God was by moment's raining down upon the Creatures. And to the end that the goodness of this Lord of ours may not be cast away upon us, it will be necessary both now, and very often hereafter, to cast a careful and well considering eye upon the former (*) Cap. 2. discourse, wherein we observed the unlimited knowledge of that divine soul of Christ our Lord; and whereby it is evident, that all things concerning the Creatures, (for whom he would vouchsafe to be offered,) whether they were past or to come, were as present to him, as the very instant of time wherein then he lived. In so much, as there was not, nor ever could be imparted the least benefit to mankind by Almighty God, which was not present to his incomprehensible, but all-comprehending mind; and for which our Lord jesus did not offer himself then, by way of thankes, with most particular love. So that now we see our Lord surrendered up into the hands of his eternal Father, as if the world after a sort were dispossessed of him. But so full of Charity was that Father, as to ordain the son to be sold back again, (b) What soever is given to God, is given us back again with advantage. for the imparting of all those divine savours, which appear to have been done to us, by him, in the whole progress of his holy life and death. And whereas he exercised, with a perpetuity of burning love, those offices of a Lawgiver, a Master, a Father, a Friend, a Spouse, and lastly of an omnipotent Redeemer, by his five sacred wounds; in this mystery, we find him to have been recovered and brought back to us, with the payment of five Sicles; which according to the most probable opinion of computation, do not exceed two shillings. O omnipotent love of our Lord JESUS who so would give himself to us; as that indeed he choose rather not to give himself, but rather to ennoble us so fare, as to enable us to give him somewhat for himself, though the price fell infinitely short of the thing, which was to be redeemed. A price it was, which fell short, even of being able to buy a very slave; and what proportion then could it carry, with purchasing a God, and King of glory; saving that his love, did make up the rest. His love, which was as precious as God himself (for God is love, and he being man is also God) and so he was not only willing, but even able to pay as much, as God was able to exact. But we the while, besides the contemplation of our own obligation, may do well to consider that course of providence & love, which from the beginning of the world, hath been held, with man, in addressing him to an expectation, and firm belief, and love of this divine Redeemer. Even in the law of nature, all was full of figures, & sacrifices were also offered then, (and (c) There is no truth of Religion, where there is no visible Sacrifice. wheresoever there is no visible Sacrifice, there neither is, nor can there be, any true Religion, nor true worship of God;) and the minds of many were endued with light according to the exigency of their state, which led their inward eyes towards this mark. In the times of the written Law, another curtain (as a man may say) was drawn; and the faith of men grew more explicit then; the Majesty of the Church was increased; the figures were both more, and more significant, and more evident; and there was store of Prophets, who expressly foretold the qualities of the Messiah to come. But now that he was indeed arrived, no time was lost; such love as that, could not be slack; and we have seen how instantly the Shepherds, and in their persons, such others as were near at hand, were invited to that feast of joy, by the call of Angels. After that the Magis (and in their persons, all the Gentills though never so fare off either in respect of time or place) were drawn under the conduct of a Star. And now, that such, as were most particularly deputed for God's service, might be fare from not knowing their redeemer; behold how he (d) Our Lord was declared by Saint Simeon to be come for the salvation both of jews and Gentiles. declares himself in the Temple, to all the world, by the mouth of holy Simeon, & Anna, to be the Saviour thereof; to be the glory of the jews; and the light of the Gentills. That so, there might be none, who should not taste of that fountain of love which was distilling into all those hearts, which would receive it. It came not doubtless down by drops, into that of Simeon. For instantly upon the taking of that celestial infant, who was the Lord of life, into his dying arms, he fell into an extasis of joy; & withal, into a divine, deep weariness of the world; and was so deadly wounded by the love of our Lord, that he could not endure to look upon him, but upon the price of being willing to live no longer. How in the flight which our Lord jesus made to Egypt, he discovered his unspeakable Love to man. CHAP. 18. OUR Lord jesus was no sooner brought back into the power, and designed to the use of men, but he was disposing himself, by this incessant Charity, to do and suffer strange things for them. For what stranger thing could there be, then that he, who created the whole world, and who carries & conducts it all, by the word of his power; in whose sight the Angels tremble, & the gates of heaven do shiver; and in (a) What a poor Nothing the whole world is in comparison of God. Matt. 2. comparison of whom, all creatures are not so much as one poor, single, naked, desolate grain of dust; that he, I say, should be content for love of us, to fear, and fly, from such a thing, as Herod was. That thing, which once was Nothing; and now was grown to be so hideously worse than Nothing, as it is incomparably worse, to be an enemy and persecutor of Christ our Lord, than not to be at all. But immediately after the Presentation in the Temple; our Lord jesus was carried to Nazareth; a place, remote almost fourscore miles. And (b) The occasions of Herod's fear. Matt. 2. Luc. 2. the noise of his Nativity; and of the Star which led the Magis; and of the Presentation in the Temple, together with the prophecies of the King of the jews to be borne at Bethleem; gave Herod an alarm of extreme fear; lest he who indeed was come to give us the kingdom of heaven, had meant to rob men of earthly kingdoms. But what (saith S. Augustine) will his tribunal, Ser. 30. de Tempore. when he shall sit as judge, be able to do, now that his Infaurs cradle, is able so to fright proud Kings? How much better shall those kings do, who seek not to kill Christ like Herod; but rather desire to adore him as the Magis did? Him I say, who at the hands of his enemies, and for his very enemies, did endure that death which now his enemies designed him to; who, being killed afterward, did kill that very death, in his own body. Le● (c) The duty of King sto this King of Kings. Kings carry a pious fear towards him, who is sitting at the right hand of his Father, whom this impious king did so fear, whilst he was sucking at the breast of his mother. This cruelty of his, did extend so fare, as to command the death of all the Infants, within two years of age, in Bethleem, and all the places near adjoining; who are esteemed, as appears by Ecclesiastical history, to have arrived to the number of about (*) Vide Salmeron Tom. 3. Tract. 44. fourteen thousand. That so he might be sure (at least as he conceived) to make our Lord away, who had not then, in likelihood, the age of so many months. But because some Children are more forward in growth than others; and some error might chance to arrive by the mistaking of age, within a little compass; he thought it was less ill, to murder thousands more than needed; then to adventure the escape of that one, who yet came voluntaryly to dye, even that the tyrant himself, might not perish. So different, are the designs of God, and man; so different are their desires. And the success is also so very different, as that the divine Majesty doth take, sometimes, the (d) God draweth good out of evil. perverse will of man (yet without having any part in the perverseness thereof) for the execution of his just decrees, yea not only such of them as are founded in justice, but even in mercy also. It would seem to some, who judge of God, by the laws which they use to prescribe for themselves, that it had been much more agreeable, to the greatness of such a God as we describe, not to have permitted that such a Tyrant, should live to commit so vast a crime as this? How easily could our Lord, with the least breath of his mouth, Deutr. 4. which is a consuming fire, have blown down that painted wall? how little would it have cost him, to have strocken Herod lame, or blind, or mad, or dead, or to have damned him to hell, for all eternity, and at an instant? How soon could he have sent that infamous, Rebellious little worm, who presumed, after a sort to spit in the face of that high Majesty, into the bottomless pit of Nothing, from whence with mercy he had been drawn? It might have been instantly and most easily done. But the wisdom of God, took pleasure to draw great good, out of great evil; and his love was that, which did set his wisdom, so on work. For (e) The wise mercy of God. by this permission of his, and by the publishing of Herod's cruelty, the notice of the mystery of his own Nativity, was much inereased; that so his love to the souls of men, might be declared. And beside, if tyrants were not permitted on earth, there would be no Martyrs in heaven, as S. Augustine saith. And if this tyrant, had then been strucken by some sudden death, the mercy of God might have seemed less; whereas now by forbearance, even Herod also had time of penance, though his Malice were such, as that it made no use thereof. And * The happiness of the Innocents' and their mothers against their own, & the Tyrants will. as for the happy Innocents', who were murdered by that Tyrant upon the occasion of Christ our Lord; it is plain, that the world, which would deplore their misery; yea and their afflicted mothers who did also lament their own infelicity; were fare from judging as they ought. For how much better was it for those mothers, to be created mothers of so many Martyrs, (who instantly went to a seat of rest, and presently after the Resurrection of Christ our Lord, were placed as a garland upon his own sacred head; and carried into an eternity of glory, for having been murdered, in despite, and for the hate of him, then to have continued as they were, but the mothers of Children like the rest? Who if they had run on, in their own natural course, they might perhaps have ended it, with the loss of their souls; whereas now they were not only saved, but (which is more) it was done, without their having ever so much as once offended God; and so they were made, the very flower and first fruits of martyrs. So that the love of our Lord, was exercised heerin, upon them all. And (f) The love of our Lord jesus entereth every where, and upon all occasions. where may we not look for this love. And what place can be found which is void thereof; since even in the poisoned Cup of the Tyrant's hate, the precious liquor of his divine love did swim so high, as to fill the same. To himself he took the most sad, and painful, and shameful part. The compassion which he had of the holy Innocents' pain, and death I mean, of that little which they felt of pain, in that passage, for his sake; was a kind of infinite thing. That of the mothers was extreme; for the sacred Text discribes them, by way of Prophecy to have been so profoundly afflicted, jerem. 31. Matt. 2. as that not only they could not, but even they would not receive comfort. But as the love of the tenderest mother to the only infant of her womb, may go even for hatred, if it be compared to those unspeakable ardours of affection wherewith the heart of our Lord doth ever flame towards all the Creatures for whom he died, Esay. 49. for although a mother should forget her son, yet can not I forget you, saith our Lord, so may their grief, how great soever, be termed a kind of joy, in respect of his. Theirs, growing our of self love, would fain have hindered their child's death, but his growing out of pure and perfect love, & out of a thirst of their instant, and eternal good, he permitted it to his own bitter grief. And by (g) A strong comfort to such as are persecuted for the cause of Christ our Lord. the self same measure, we may also discern the same love, which by our Lord is borne to all the rest of his servants; whom he suffereth to suffer for his truth; and he deserveth to be adored with all our souls, since he makes even them, who pretend & mean to be our greatest enemies, to be the chiefest instuments of our glory and good. The great Love of our Lord jesus, is further showed in his flight to Egypt. CHAP. 19 THIS act of so great love was in the heart of our Lord jesus, but he contents not himself to love us only with his heart, unless withal he may put himself to further pain and shame. And behold (when he was fast a sleep, in those dear arms of his all-imaculate and most holy mother; and in house, with that holy patriarch S. joseph, an Angel appeared to that Saint, being also at that time a sleep, Requiring him to rise, Matt. 2. and take the child and his mother, and to fly into Egypt, and there to remain, till he should be willed to return, because Herod would procure to destroy the child. But where shall we find means, wherewith to admire, and adore this Lord of ours? Who for the discovery, of the infiniteness of his love, would vouchsafe so fare to over shadow the omnipotency of his power, as that he, being the Lord of Angels, would be directed by an Angel; (a) Observe the strange humility, charity, & patience of our Lord in this Mystery. and being God himself, would be disposed of by a man; and being the seat and Centre of all true repose, would be raised from his rest at midnight; &, (together with that heavenly Virgin), to be sent, flying from the face of an angry tyrant, in so tender years; into a Country so remote, so incommodious, so barbarous, and so Idolatrous? It was a journey of (*) Three hundred English ●●yles. See Baradius Tom. 1. l. 10. cap. 8. twelve days; at the least, for any strong traveller; & could not be of less than thirty or forty, for this little family, which was forced to be fleeting thus, from home. This family which was componded of a man in years, who loved to converse in the house of his own holy heart; a most pure and most delicate virgin, who was not wont to be showing herself to strange places and persons; and that excellent divine infant, who would permit himself to want as much assistance, as that weak state could need, which must needs increase the trouble both of them, and him. Their poverty without all doubt was very great; for though the Magis (when they opened, and offered of their treasures to him) must be thought to have left enough for the continual entertainment of such a company; yet by a circumstance which may be considered here, it will be evident that they were grown poor again. For at the Prosentation of our Lord in the Temple, (whereof I have already spoken, but here it will be fit, to look back upon it once again) our B. Lady was, and would be purified. Not that she had need of being purified, (she in comparison of whose high purity, the most pure Seraphims of heaven, are but dross and dust) but because our Lord her Son, would be subject to the imputation of sin by Circumcision, our B. Lady his mother, would be thought subject to the common shame of mothers by purification. To which heroical act of contemning herself, our Lord, by his example, had drawn her, & thereby withal, did make us know, that it was not impossible for mere creatures, (by means of that grace (b) The omnipotency of God's grace. which is imparted to us, with so much love) to abandon and despise ourselves; and not only to be content, but even delighted, in being despised by others. Now at the Purification of all women, an oblation was to be made by order of the law, and a lamb was to be offered by the rich; and a pair of Turtle doves, or two young Pigeons, Levit. 12. by the poor. And (c) A demonstration to prove what shift our B. Lady made to grow quickly poor again. since this latter was the offering which the B. Virgin made, it is clear that through her charity to others, herself would needs become poor again. She having such a strong example of poverty before her eyes, as that God should make himself a naked child for the good of men; and she not failing to learn, and lay up the lesson of this virtue, which was the first that was made to her by our B Lord. So that since they were persons so very poor, and so, unfit for travail, and to take a journey of so great imcommodity and length without so much as an inch of any ground of hope, that after such, or such a time expired, they should return; was such a dish full of difficultyes for them to feed upon, as could never have been digested, if it had not been dressed and sauced with the most ardent love of our Lord lesus. By this example of his, he hath given us strong comfort in all those banishments & distresses, which we may be subject to. And it hath wrought so well with the servants of God, as that they have triumphed with joy for the happiness of being able to suffer shame or sorrow for his sake. But (d) The great change which was wrought in Egypt, after the Presence of our Lord jesus. especially did it work wonders, in that rude and wicked Country of Egypt. For he had no soever perfected the mystery of our redemption upon the Cross; but through the odour of his sacred infancy, that Province did early, get a kind of start, beyond all the others of the world, in breeding, and nursing up huge troops of famous Marlyrs, Anchorites, eremites, and other holy Monks, in the strongest Mortification and penance, which hath been known in the Christian world. And now let us see who hath the face wherewith to deny, or the heart wherewith to doubt the effects of the infinite love, which our Lord did show by this flight of his into Egypt. Where such a renovation of the inward man was made, as that instead of dogs, and cats, and serpents, and devils, which, with extraordinary diligence of superstition, were usually there adored, beyond the other parts of the world; so many Triumphant Arches, were erected there, so shortly after, in honour of Christ our Lord, as there were high, and happy souls, who consecrated themselves to his service, in a most pure and perfect manner, with detestation of all those delights, which flesh and blood is wont to take pleasure in. And they embraced, with the arms both of body and soul, all those difficulties and miseries, which they found that our Lord had been pleased to endure for them, and which the world doth so deeply fear, and so deadly hate. The Tyrant, in the mean time, Vide Maldonat. in c. 2. Matt. after some six or seven years expired, (according to the most probable opinion) not disposing himself to lay down that batbatous & bloody mind, whereby, like a wolse he persecuted the lamb of God, joan. 1. who taketh away the sins of the world, and who during all that bitter banishment of his, did never cease to woo him by inspirations, and many other means, to departed from his damnable design) came, at last, to his due, & deserved end. For he fell into the compass of those impenitent sinners, which S. Augustine describeth thus, after his divine manner. Confess. l. 5. cap. 2. Subtrahentes se lenitati tuae, & offendentes in rectitudinem tuam, & cadentes in asperitatem tuam. Videlicet nesciunt quòd ubique sis, quem nullus circumscribi● locus, & solus es praesens, etiam his, qui longè fiunt à te. They withdrew themselues (saith he from thy mercy, and they met with thy justice, and they fell upon thy rigour, or revenge. And all, because they knew not, that thou, O Lord, art every where; whom no place doth circumscribe, and who only art present, even to them who will needs make themselves far of from thee. This was Herod's case; who in vain, did look for the Lord of life, here, or there, to murder him, who was not only here or there, but every where. Or rather with him there is no such thing, as any where, but only so far forth as it is made to be so, by his Omnipresence. Particularly our Lord had still been knocking at his heart. But the Tyrant locked him out, seeking him in that wicked manner, & the more he sought him so, the further of he was from finding him; though yet himself was found by him. Confess. lib. 4. cap. 9 For (as the same S. Augustine saith else where of a sinner:) Quo it, quo fugit, nisi à te placido, ad te iratum? & ubi non invenit legem tuam, in paena sua? & lex tua veritas, & veritas tu. Whither goeth a sinner, or whither flieth he, but from thee being pleased, to thyself being offended. And where shall he not find thy law to his cost? and thy law is Truth, and this Truth, is thou thyself. By this law of justice, and by this Truth the tyrant was found out at last. For our Lord, considering that he would not make use of his love to him by ask pardon, resolved that he would make him an instrument of his own love to us, by giving us an example which we might avoid. And so he (e) How the justice of God upon Herod, was grounded in his mercy & love to us. Vide 10. seph. l. 17. Antiquit. cap. 8. & Euseb. l. r. Hist. Eccle siast. struck him with extreme afflictions of mind, and unspeakable torments of body, according to the description of josephus. For within, he was all burning, as in fire; his limbs were swollen, his pudenda turned themselves into vermin; and his whole body was of so hateful a smell; as that he might rather be thought, a lining, and feeling, and talking dunghill, than a ma, and so he died. Yet now, though our Lord did show his Majesty as a God, he would not yet forsake his own humility, patience, and charity as man; but he expected in Egypt, till this hungry wolf were dead. And then, upon the admonition of an Angel, he returned and went into Galilea, and so to Nazareth, where he remained with his sacred mother, and the holy Patriarche S. joseph, his supposed Father. Lue. 2. And he grew (as the Evangelist saith) and was strengthened, being full of wisdom; and the grace of God was with him. Both which, he shown after an admirable manner at his disputing and teaching in the Temple, as will appear by that which followeth. Of the great Love which our Lord jesus shown by his disputing and teaching in the Temple. CHAP. 20. AS on the one side, our Lord JESUS did omit no exquisite diligence, which might serve for the delivery of himself, to the knowledge and the love of men; so yet on the other, he used it with so much caution, as to make such as saw him, rather to desire, then to glut themselves upon him. For (a) How sweetly our Lord did manifest himself by degrees. he, being (as he was) the Soverayne original light of the whole world, chose to manifest himself to it, which lay in darkness, by degrees; lest otherwise, instead of being illuminated, it might be dazzled. He was twelve years old, before he made any show of himself, but only by making those holy Pilgrimages to the Temple, at three several times of the year. To which howsoever he were not bound in that tender age, nor could he be indeed obliged at all; yet it is most likely that even before, he would bind himself, as now we see he did, by his love, to give us that great example of his devotion, as also not to deprive his all-immaculate mother, and S. joseph, of that comfort, which without him, they could not so well enjoy. Those indeed were Pilgrimages, (b) How Pilgrimamages to holy places ought to be performed. which the world may look upon, both for admiration & imitation. With what silence, what introversion, what height of piety, were they performed? and how present to the mind of our B. Saviour, were all those persons of the world, who would deny, and deride such Religious journeys, to holy places. And such others also, who both believing, & practising the same, would yet abuse that holy institution, either by voluntary and long distractions, or else by ostentation; and for both those kinds of people, would his love solicit him to be deeply sorry. He saw also such others, as would greatly honour him, and his Saints, by such devotions; and not only did he take particular larioy, in every one of them; but by his merits, and prayers, and especialliy by every one of those holy paces, did he obtain, at the hands of his eternal Father, that grace and strength, whereby such actions might be well performed. But when they were at jerusalem, in the frequent assembly of that people, it was not so strange, that the parents should lose the sight of the Child, whereupon (c) The grief of our B. Lady and Saint loseph upon the loss of Christ our Lord in the Temple. they sought him with grief enough. They thought that some of their friends, and kindred, might have procured to make him return with them; as who would not have been glad, to become as happy as he could by the excellent presence of our Lord. So as they looked him amongst their friends, a day's journey off from jerusalem; and not finding him there, they returned to the City full of care, and found him, the third day, in the Temple. With how unspeakable love both to God and man, did our Lord JESUS dispossess himself, for a while, of the greatest joy, and comfort, that he could receive in this world; which was the sweet society of his sacred mother? wherein, although through the eminency of grace which had been communicated to her happy soul in the very first instant of her Immaculate Conception, he could never have found the least distraction from the immediate and most perfect service of Almighty God; yet because the parents of his disciples, and servants, would not all, be such; but would often be diverting and dissuading us from corresponding with his inspirations, and our obligations; he was pleased, not only to give us an example at large, but even to impart the very express words themselves whereby we might overcome their entreaties. And rather than we should not be instructed to forsake all flesh and blood, when once there should be question of God's service, and rather than we should not be armed well against those temptations which might grow to us from our Parents, he was content to exemplify the case in his own sacred person, with a seeming diminution to his B. Mother. For this it was, that when the all-immaculate virgin, spoke to him in these tender words, Son why hast thou so done to us? L●●. 2. behold thy Father and I, sorrowing did seek thee. Our B. Saviour answered thus (not in the way of reprehension, as certain course-harted people will needs conceive) but (e) In what sense our Lord jesus spoke to his B. mother. out of compassion to them, and out of instruction to us: Why is it that you sought me? did you not know that I must be, about those things which are my Father? And to show that his meaning was, but to benefit us, by that expression of himself, and not to cast the least aspersion, of imperfection, upon his most holy mother, and S. joseph, he caused his holy spirit to record it instantly after in holy Scripture, that: he departed from the Temple with them, and came to Nazareth, & was subject to them. And here, let him that can, consider and admire the unspeakable dignity, and excellency of our B. Lady; to whom the God of heaven & earth would become a subject. And let him much more adore God, for the infinite humility and Charity of our Lord JESUS, (e) The incomparable love of Lord, in being so subject to our B. Lady and S. joseph. who vouchsafed by this strong example of his, to procure the quenching of our pride, and the kindling of our love; by making himself a subject to flesh and blood, for our sake; he who was the superior and sovereign Lord of all the creatures, both in heaven & earth. He shown well what he was, whilst yet he sat in the Temple, amongst the Doctors. Of whom, he heard what they could say; and he asked them, to see what they would answer. And many other things he also did at the same time, though holy Scripture, by wrapping them up in silence, do rather leave matter, for our souls, then for our senses to work upon. For he did both pray his eternal Father, for their conversion to his divine Majesty, and for the manifestation of his glory; not only in their hearts, who were present then; but in as many, as by their means should afterwards come to know what had passed there. The sacred Text affirms, How all that heard him, were aslonished at his wisdom and answers; and that seeing him they wondered. And we may well assure ourselves that, their admiring his divine presence, & their being astonished at his wisdom, was to that holy soul of our Lord jesus, an occasion of much mortisication, which nothing but ardent Charity could have made him so willingly embrace. For he was then but twelve years old; and he had been bred in a poor and plain appearance; and he dwelled in the very depth of profound hamility: And humility when indeed it is profound, doth make a soul much more abhor admiration and praise, than any heart which is vain, can appreh end, and hate to be despised. The while, if all they, were so amazed by hearing him, who were the Doctors of the law, and who were likely to despise all the world, in comparison of themselves; and if the very sight of him, made them wonder, whose eyes were even almost put out, by the dust of Envy, and Hypocrysy, which the mind of pride had raised into them, & which our Lord JESUS, by the drops of his divine grace, was procuring them to lay in a fare higher manner; must (f) We are particularly bound to admire the wisdom and grace of our Lord jesus. we who are Christian, and whom our Lord instructs, not only at some certain times, as he did that people, in the Temple, but to whose hearts he is ever preaching, in a most particular manner (& happy are they who apply the ears thereof to his sacred mouth) adore the Majesty of his wisdom, and power; and admire the dignity and beauty of his humanity; and be inflamed, and even consumed with the sense of his eternal providence, and ardent love. But yet withal, we must consider, that howsoever it be said, and that most truly, Th●it he proceeded in wisdom, and age, and grace with God and men, this is only to be understood, of that kind of wisdom which might grow through experimental knowledge, by way of the senses; which he had like us, though yet with this difference (as (*) Cap. ●● hath been showed) that even therein, he was free from all possibility of error, which we are not. For his wisdom, otherwise, was so great, as not to be capable of any increase; as neither was his grace; whereof in the instant of his Conception, that divine soul of his had received all absolute fullness. But he may be truly said to have increased daily with God, and men in Grace, that is, in Favour; because every day, more & more; his soul was beautified, by new acts, in the sight of God; and daily he made more and more discovery of himself to men, according to the rates of their Capacity; and they would not have been men but beasts, and blocks, if they had not been taken, by such an object. We are taught withal (by his growing thus in grace before God and men), to perform our actions in such sort, as that we must neither procure to please God alone, by not caring for the edification of men; nor yet men alone, through Hypocrisy, or want of purity, in the intention; but they both, must go together, hand in hand, as daily our Lord, when he grew afterward to man's estate, did effectually teach us, more and more. Of the excessive love which our Lord jesus shown to us, in that he would vouchsafe to be Baptised. CHAP. 21. WHAT thought of man or Angel, can reach to that humility, which Christ our Lord (being long since grown to be a man, and now upon the point of publishing his Gospel) did express in his holy Baptism; and consequently to that Charity, which cast him upon the practice of this profound impenetrable humility? For it was (a) Our Lord jesus began all from Charity: we must begin all from Humility. not in him, as it is in us, who must begin with acts of humility, as with the foundation, that so we may arrive to Charity afterward, which is the consummation of a spiritual building. But in him, all moved at the very first, from pure and perfect Charity, which was as a kind of cause of his humility. They want not good ground of reason, who affirm, that between the Birth, and death of Christ our Lord, he never performed an act of greater love, then in being thus Baptised. For as the expression of true love, consisteth more in doing, then in saying; so consisteth it also, much more in suffering, then in doing. And as the least sin, is more abhorred by a soul, which is faithful to God, than the sensible to●ments even of Hell itself: So the dishonour for that soul to be thought sinful, which is not only pure, but wholly impeccable (as that of Christ our Lord and Saviour was) doth far outstrip all other aspersion and infamy whatsoever, as was also insinuated else where. Yet (b) By how rugged ways our Lord jesus was content to pass in his love to us. by these rugged ways, would he pass; and upon these bitter pills would he seed; yea and he did it with unspeakable joy, for love of us. And not only had he been content to be Circumcised, which shown, as if he had been obnoxious to Original sin; but (to declare that the his love longer he lived amongst us the more care he to us. took to show how he loved us) he now vouchsafed to be baptised; which (according to all appearance) did betoken as if he had been subject, even to actual sin. To this let it be added; that since Circumcision, was ordained by the law (to which although he were not bond indeed, yet was it thought that he was bound) it might not only seem fit; but even just, that he should be Circumcised, both to do honour to the law, and to prevent all scandal of the people. But for him, to receive the Baptism of S. john, was no appointment of the law of God; but a mere voluntary devotion, which might have been forborn without any sin, or the just offence of any man. And (c) It was a fare greater act of humility for our Lord to be baptised, them to be circumcised. therefore as I was saying it was admirable humility, (performed out of unspeakable charity) that, for our example, and benefit, our Lord would fasten such a mark of actual sin upon himself. But the gracious eye of our Lord, being lodged upon the miseries of man; and his heart being full of most ardent desire of our felicity; he contemned himself, and resolved to enter into the waters. Luc. 7. And though S. john, being then the greatest among the sons of men, did well know, and with a most dejected faithful heart acknowledge, how fare he was from being worthy to baptise, that true & natural Son of God; yet so precise was the pleasure of Christ our Lord, in this particular; that the holy Baptist betook himself to his obedience. And our Lord vouchsafed to let him know, and us withal, that perfect justice is not observed, where the heroical acts of Humility, and Charity, are not performed, S. john had been preaching the doctrine of penance to the Iewes; immediately whereupon, they were baptised by him in jordan. Matt. 3. And the holy Scripture affirms, that Christ our Lord was baptised after them; as resolving belike to be the last of the company. And withal, it is very probable, by the sacred Text, Ibid. that he would also be present at the sermon of S. john, like a common Auditor; and being the increated wisdom of God, he vouchsafed to seem as if he had needed to be taught by man. What proclamations are these of his affection to us; and of direction, how we are to proceed with others? It being reason that we should blush, even to the bottom of our hearts, when we take ourselves in the manner, of striving for precedence, even of our equals; whilst yet we see the Son of God place himself after all his inseriours. And (d) Lay good hold on these lessons. when we shall think much to resort for Sacraments, & other spiritual comforts, to such as we conceive, to be, any way, of inferior Talents to ourselves. Or else, when we shall have shame, to frequent the remedies of sin; when here we may behold the Saviour of all our souls, and the institutor of all the holy Sacraments, through ardent charity, assist at a sermon, and receive the water of Baptism, with profound humility, from the tongue, & from the hand of a mortal man; himself being the King, and the God of men. But the several spiritual advices, which our Lord JESUS did give us by the example of his high virtues, in this mystery, though they be in themselves of great importance, towards the showing of his love, yet do they lessen, when they are compared to that main drift which he had, in this holy Baptism of his. For his prime (e) The principal scope which it seems that Christ our Lord had, in his being baptised. meaning was, (upon the cost of his Humility, and Charity, expressed by his being thus baptised) to institute a more high, & sovereign Baptism, in the nature of a Sacrament. By the grace whereof, all souls might be washed, and cleansed, from sin; as certainly as any body is from spots, upon the application of common water. O boundless sea of love, which no banks of our iniquity could keep in, from breaking out over the whole world? His love it was, which made him undergo the pain of putting his pure naked body under water; and of shame to be thought a sinful creature. That so, by the merit of such love, as water washeth other creatures, himself might wash even, the very water; yea and sanctify all the water in the world, towards the beautifying of souls, by the means of his precious merits. How clearly doth it show, that Christ our Lord is an equal, and incomparable kind of friend to all; for he placed the remedy of all the Original sin of little children, and both of the Original sin, and actual, of such as are already converted & baptised to the faith of Christ our Lord, when they are of years, not (f) How good cheap a Christian man be Baptised. in the taking of generous wines, nor in the application of costly Baths, nor in the drinking pearls, and precious stones, distilled into some precious liquor; but only in being touched by a little pure simple water, wherein the beggar; is as rich, as the King. And howsoever his holy Church, which is inspired and guided by his holy spirit, hath ordained in the exercise and use of Baptism, that ordinarily, it shall be administered by her Priests, and in her Churches; and solemnised with her sacred, and most significant * Ritual. Roman. Ceremonies; as namely the sign of the holy Cross, Exorcisines, Insufflations, Inpositiou of hands, together with salt, and holy Oil, (with diverse others, which are thought fit) to accompany an action of so great importance; and the figures whereof were delivered and recomended by Christ our Lord himself, (as S. Ambrose notes) when he cured that person who was possessed by a devil both dumb and deefe, by putttng spittle upon his tongue, and thrusting his fingers into his ears, and saying Ephata, which is, Be opened, (at most of which Ceremonies, though Sectaries will take liberty to laugh and scoff; we Catholics will not be ashamed to reveal them as we are taught to do; not only (though chiefly) for the authority and custom itself of the holy Church, but partly also, because we see in the writings of most ancient, and holy Doctors, Vide Bellar. de Sacram. Bap. l. 18. c. 26. both frequent and venerable mention to be made thereof;) Howsoever I say all this be true, yet nevertheless, it was the gracious pleasure of our blessed Lord, and it is the practice of his true Spouse, the holy Church, in case that the person to be baptised be in any extremity of danger, to forbear all those ceremonies which cannot then conveniently be used. And it sufficeth for the eternal salvation of that soul, that the water be applied, & those few sacred words pronounced, which are prescribed. And this in those cases, may be done, not only by lay men, but even by women; and all, in the virtue, and through the love, and by the merit, of the Baptism of Christ our lord Lib. 2. in Luc. Tom. 5. ser. de Baptismo. For one man was went (as S. Ambrose saith) but he washed all the world. One man descended, that we might all ascend. One man took upon him the sins of all, that so the sins of all, might dye in him. Our Lord was baptised, not meaning to be cleansed by those waters, but to cleanse those very waters; that so they being washed, by the flesh of Christ our Lord, which knew no sin; might be entitled to the right of Baptism. Ser. de Temp. And S. Augustine doth also say, A mother there was, who brought forth a son, & yet she was chaste; the water washed Christ, and it was made holy by him. For as after the birth of Christ our Lord, the Chastity of the B. Virgin was glorified; so after his Baptisine, the sanctisication of the waters was approved. To her (saith he) afterward was virginity imparted, and upon it, fecundity was bestowed, as we shall instantly and clearly see. The discourse concerning Baptism is continued; and the great Love of our Lord in the institution of that Sacrament is more declared. CHAP. 22. THIS Baptism, instituted thus by Christ our Lord, is both a mystical kind of death, and withal, it is a new begetting of a soul to life. The first Adam is put to death, that Christ our Lord, who is the second Adam, may be form in us. The whole world lay drowned, till thus it was fetched from under water. The holy Apostle speaks of Baptism, as of a kind of death. Cap. 6. For he tells the Romans, that they, & he, were washed, together with Christ our Lord, by Baptism, unto death; that is, to sin, which is the worker and cause of death. That as our Lord rose from the dead, by the glory of his Father, so we may walk in newness of life. And shortly after, whosoever of us are baptised in Christ jesus, are baptised to his death. And again, to the Colossians, you are buried, together with him, in Baptism, in whom you are risen to life. This Baptism is also a Regeneration, whereby we are made the adopted sons of God, and the brethren, Coheires, and living members of Christ our Lord. And the same Lord saith: joan. 3. Unless you be borne again of water, and the holy Ghost, I. Pet. 1. you shall not enter into the kingdom of God. And beside, he hath regenerated us into a living hope. This joint Resurrection with our Lord, is made to that newness of life, whereof the Apostle speaks else where: Colos. 2. Rom. 6. For by this Laver we are renewed, by which we are also borne again. So that, we see how this Baptism of Christ our Lord, according to the several parts thereof, was a figure, in the exterior, both of the burying of our souls from sin and of the begetting thereof to grace; his descending into the waters, signifying the one, and his return out of them the other. This Sacrament which was procured for us by the labour and love of our Lord JESUS in a most particular manner, doth imprint a Character upon the soul, which is indelible, for all eternities; and whereby we are maked and known, to be the sheep of Christ our lord It is the gate or entrance of all the other Sacraments, and avowed to be such, by the Council of Trent. Concil. Trident. sess. 7. Can. 9 de Sacram. in genere. It is a necessary means, for the taking away of Original sin; and for clothing the soul, with the primitive stole of justice.. In former ages, they who were baptised, were called Illuminated persons; and baptism itself, was called Illumination; and the Sacrament of Faith. Yea baptised persons, are said to be Illuminated by the Apostle himself. It takes away both the sin, and all that penalty, which may by due to it. It fills the soul, which grace and virtue, and it is both necessary to salvation, & it guideth to it. The weight of which word (a) What thing, the word Salvation doth import. Salvation, whosoever doth consider well; & withal, that it is applied to us, by such an obvious and familiar means, as this, will not be so apt to snarl, and quarrel at the Ordination of God, as if it were a point of cruelty, to separate such persons from himself, as reach not Baptism (through his inscrutable judgements, for the sin of Adam, to which the whole race of man is subject) as they will be to admire his mercy, and adore his Charity, for chalking out such an easy way, whereby so many millions of creatures, might with great facility decline the everlasting torments of hell, and be entitled to the eternal joys of heaven. For this is the happy case of all them, who die, in their infancy, after Baptism, having formerly been subject to Original sin, and the curse thereof which is double death; although afterward, they were to have had no effectual means, of ever producing so much as any one good thought. For these souls are instantly to be translated by the only means of this holy Sacrament, to the habitation and possession of that celestial kingdom. And there do they feel, and there do they taste, the incorruptible fruit of that incomparable love, wherewith our Lord did make the way thither, so easy to them. We may well be assured of the truth of that testimony of S. john Baptist, when he said, Ma. That he who should baptise after him, would do it in the holy Ghost. And we may safely say that it was the holy Ghost, which could elevate such a poor piece of nature as common water is, to an immediate instrument, as now we find it, for the washing & sanctifying of all our souls. For instantly after the Baptism of Christ our Lord, and the prayer which was made upon it; he saw that the very heavens did open, which had been shut till then, by the sin of Adam; Ibid. and the holy Ghost descended on him, in a visible form. Which our Lord JESUS obtained not for himself, who was already full of it, joan. 1. beyond all measure; but he obtained it for us, for, of his fullness we all receive: and so there is none of us baptised, whose soul is not highly visited by the holy Ghost. And no marvel, if (heaven having never been seen open before that time) such an abundance of the holy Ghost, were then communicated to the world, which till then was little known. The promises and blessings of that old la, were temporal, & terrene; and a land slowing with milk and honey, was (b) The servile condition of the people of God under the old law. the fairest Lure, whereby that Carnal people could be made to stoop, to any obedience, to the commandments of God. But now the earth was grown too poor a token for his divine Majesty to send to then, who were so beloved by his only begotten son; that son who in contemplation of their good, had performed such an act of heroical call virtue in this holy Baptism of his. And therefore heaven was set open, and the most precious treasure thereof, Confess. l. 13. cap. 7. sent down, to draw men up. For the uncleanness of our spirit (as S. Augustine saith) dissolveth itself downward, through a love of cares, and the sanctity of God's spirit doth raise us upward, by a love of secure repose. That so our hearts may ascend up towards thee, O God, where thy spirit is carried over the waters; and that we may arrive to that supereminent rest, when our souls shall have passed through these waters, whereupon we can ground no rest. But even in respect of Christ our Lord himself, though his soul were then already so full of grace, as not to be capable of addition; yet was it most agreeable to the usual style and the infinite just goodness of God, that the humility of this action, should be answered and acknowledged with unusual glory. And therefore that he, who had so abased, & even (as it were) buried himself up, in water, joan. 1. and submitted his head to one who was not worthy to untie his shoe, should be avowed from heaven with the Curtains open drawn, To be the beloved son of God. Matt. 3. And so, a certain and solemn instance was given, of that truth, which may go for the daily and standing miracle of the Christian Catholic Church: That as soon as a soul shall have truly humbled itself for the love of God, even than it receives and feels, a reward from heaven which fills the heart full of joy. Glory than I say was due to his humility; and for as much as nothing can pay love but love, the attribute of Beloved was also due, and best deserved by his love. And because his love for the love of God was so immense to man, the holy Ghost itself, (which is the all, and only infinite love) was sent down upon him, in a visible manner, by whom it was afterward to be conveyed to men. And even the very shape, wherein God was pleased that it should appear, may serve to make us know, that all the action did begin & end in love. For it was of a dove; (b) The fruits of the holy ghost, are figured fitly in a Dove. & what creature is more apt for love then this? What creature is more fruitful, more speedy, more sweet, more strong, more honest, and yet more amorous than this; Detaining her mate when he would departed with more desire; and expecting him, when he is absent with more joy? The dove was therefore the sign, of the holy Ghost, which descended upon Christ our Lord; as soon as he was baptised; to show that his heart was overwhelmed with love, both to God and man. Whilst for the pure glory of the one, and the perfect good of the other, he submitted himself to pain and shame; & for the sanctifying of sinners, and that by a most sweet & easy means to us, he cared not though he were accounted one himself. Yea not being content to be only thought so here by men, the restlessness of his love did work so fast upon him, as to make him not disdain, to be mistaken therein, by the devils also; and to be tempted in the wilderness by the Prince of darkness, as the next discourse will declare. Of the unspeakable Love to us which our Lord jesus shown, in his being tempted in the wilderness, by the Devil. CHAP. 23. IT is full of truth which hath been said: Omnis Christi actio, vit●e nostrae est instructio: Every action of our Lord may serve for an instruction to us, in this life of ours. Or rather it is most true, that there is no action at all of his, which instructs us not many ways, (a) All the actions of Christ our Lord are as a hidden Manna to our souls & which is not a kind of hidden Manna, delivering to every hungry and thirsty soul, a taste of that particular virtue, which it needs. That Christ our Lord would be baptised, was to be enroled in the list of sinners, according to the judgement of men; but in sine they were men, who would make that judgement; with men, he loved, and he was come into the world to procure their good; and at last, he knew, that he would deliver them from that error. But, for the son of God, who was also God, to abase, and as it were forget himself, so fare, as to submit that superexcellent soul of his, which was adored by all the Angels of heaven, to be subject (for the manifold benefit of man) so fare, as to be tempted by that damned spirit, doth betoken such a strange love to us, as puts all discourse to silence; and the best created understanding that ever was, may be half excused if it shall lose the very wits with wonder. If the difference be great, between one man and another, even amongst good men, homo homini quid praestat; if it be great between a good man & a bad, if it be yet greater between a most wicked man, & a most glorious Saint; what difference shall we think there is, between God, and the devil? And what scales can have the strings long enough, to give scope that one of them may ascend as high, & the other descend as low, as the things deserve. And yet the love of our Lord JESUS, was so omnipotent, as to make them able to encounter; yea and he, being the very top of altitude, did become in some sort inferior, & did put himself below that other, whose habitation is amongst the Princes of darkness, in the very bottom of hell. So immense was his desire of showing love to man; that rather than not to procure it, in the most obliging manner that could be thought, he was content to let his greatest and most declared enemy, that inveterate rebel, the Devil, to please himself with an imagination, that he was no more exempted from his power, than other folks. And he suffered (b) O miracle of love which could induce Christ our Lord to be carved by that devil in the Air. himself; with a strange kind of exinanition, to be carried in the air & tossed from place to place, by that tempter; as some chicken might be, in the claws of some cruel Bird of prey, for the space of as many miles, as it was from the wilderness to the Temple. If we ask what it was, which conducted him from the river of jordan, to the wilderness, which was the place of his Temptation, the holy Scripture tells us, that it was his spirit, which is his love that led him thither. And to show that he went not with any ordinary pace; but with a kind of vehemency of impulse, though by one of the Evangelists it be said, that he was led; by another it is affirmed, that he was no less than driven to the desert. In all the actions of our Lord, there is a double kind of love, involved, as if it were both the meat and sauce, upon which the soul of man may feed. The actions themselves, I account to be as the very meat; but the intention which reigned in that enamoured heart of his, is as the sauce, which gives it grace and savour, and keeps the appetite full of life. We see here, in our Lord, a love of solicitude; an application to contemplation; that he thought the very beasts, to be company good enough for him. And even whilst he was ingulfed, in the very bosom of his eternal Father, he would yet endure to be (c) A strange indignity, most strangely endured, by the strength of love. taken in the arms and tempted, by that wicked spirit. We see how he gave himself to prayer, and fasting, for the space of Forty days together. And that, howsoever, through the advantages wherewith he did abound, it was in his hand, whether although he fasted, yet he would be hungry yea or no; he made choice at the end of that long fast, to feel the pain thereof for us. And then we may well be sure, that there was never so great pain inflicted by hunger as that. Both for the large extent of time, into which that fasting was produced, (being of forty continued days and nights) and through the exact proportion of his constitution, which endured not the least excess of any superfluous moisture, or peccant humour, which, in many, is wont to make the weight of hunger, much more tolerable. But then, if we consider, that withal he was without the comfort of any of his reasonable creatures; passing his time (as the holy Scriptures say) amongst the beasts; That he could not but feel excessive incommodity by lodging so long upon the open ground; That he winds and raines, in the space of forty days, & nights, would be sure to blow hard, and to fall heavily upon him; That his garments were lose, and consequently could not defend him from that pain; we shall perhaps have cause to conclude that this time of his being in the desert, gave him as exquisite a kind of affliction, as ever was endured upon earth. These I say were his actions and passions in this mystery of his temptation, but the intention of our good, which for love of us he had; and the sovereign doctrine and address which he directs us, by his holy spirit, to fetch from thence, in all occasions, is that for which we are more, if yet we may be more, obliged to him. The excellent examples and instructions which our Lord jesus gave us with great Love, in this mystery of his Temptation. CHAP. 24. CHRIST our Lord himself, was fare from being able to grow light or vain, upon the supernatural favours, and visions, wherewith he had been enriched from heaven, after the humility and charity, which he had expressed to God, and us, in his holy Baptism; and therefore, most safely he might instantly have put himself into conversation with men of the world. But (a) That spiritual men must arm themselues well against vanity, & levity. of heart. yet because he well knew of what sonding metal poor man is made; & that his navigation through the tempest of this world, is found to be so dangerous, by his carrying so little ballast of solid virtue, in the bottom of his soul; and so great a sail of self conceit tied to the mast of his giddy head; and for that upon the feeling of divine comforts, men use sometimes, to make effusion of those treasures which yet were given, but that they might be improved, or at least laid in, against the coming (as I may say) of a dear year, or time of tribulation; it pleased his divine, wise Goodness to show, and that not only by words but deeds, how we were to carry ourselves, in such cases. And that when such precious liquor of extraordinary grace is conveyed into our hearts, by the hand of God, we must procure to converse, so much the more, within; and to stop the bottle with extraordinary care, lest else the spirit fly a broad, and the soul remain in misery at home. Nor was our Lord in any necessity of preparing himself, by making such a kind of spirwall exercise, or recollection as this, before he went in mission, for the winning of souls to his eternal Father; in the virtue whereof, he might continue more united with God; & that as contemplation was to give nobility to action, so action might give fecundity to contemplation. But (b) Men are taught to recollect themselves, before they enter, upon conversing, & treating much with others. for our instruction he shown us, in himself, what we were to do; and that before men must trust themselves, with procuring, by conversation, and exhortation, to do good to others; they must in silence, & solitude make upon their own accounts, in the sight of God. Casting off their sins; taking leave of all occasions thereof; making observation of their errors past; renewing good and particular purposes for the time to come; and in fine, preparing themselves for the doing, and suffering with a sirme and faithful heart, whatsoever they shall find agreeable to the holy, and wife, and strong will of God. And because a man who is to be truly Apostolical, must by the goodness of God procure to be fit to encounter with all the difficulties, to which man is subject; and for that the charity of man, (as man) is so very could, as not to look upon the miseries and calamities of others, with that compassion which becomes the fellow creatures of so good a God, (unless first they have tried the variety of Temptations in their own persons, and because it is not possible for a man (without a more extraordinary grace then can be expected) to apply fit remedies to such souls as shall be subject to Temptation, unless himself have been sick of the same, or the like disease; our Lord is therefore (c) They are not good Physicians of others in spiritual diseases who have not been sick themselues. wont to suffer even his best servants, & such as he means to employ most in making war against vice and sin, to be infested in this kind, with the assaults of the enemy. But yet so, as that he enableth them withal (by his grace, if they will not be wanting to themselves) to return victorious out of the battle. And not only by these skirmishes, to abate the fury of their foes, but to eat out the rust, which their souls had contracted by their own former sins; & instead thereof, to fill them full of merit in themselves; & to make them expert, and safe guides of others; and in fine, by such knocks to hammer out, and to build up, and most richly to furnish such a house in their hearts, as wherein the God and King of glory, may not only be conrent, but even glad to dwell. They are therefore deeply in error, who think it be a sign of Gods disfavour, if he suffer a soul to be much tempted. The argument is rather good on the other side, to prove that it is a token of his love. For we see how Christ our Lord himself, would be used heerin; to secure us thereby, that it was a happy state, since himself did choose to be possessed thereof. Especially (d) The example of our Lord jesus in this Temptation of his doth both sanctify Temptations to us, & strengthen us, against them. considering, that by going so before, through his Temptations, he hath broken the heart of such others as should afterward lay hold on us; besides that he instructs us how we are to carry ourselves therein, even whilst they last. And infallibly the love of our Lord to us, is so very tender and so pure, that by the merit of this Temptation of his, he would have obtained the destruction and death of all Temptations; if he had not foreseen, that they should survive, for our greater good, in case that we would use them well. And we may justly believe, that since God refused to grant the suit of the holy Apostle, when he had begged thrice, that Satan might no longer, buffet him with the motions of sense, 2. Cor. 12. it was only for the preserving him in humility, and way of provision of greater glory; and he made him a promise of sufficient grace, whereby he should triumph after victory. Besides this assistance of the grace of God (which yet alone ought to be anchor enough, for the soul of man in any difficulty whatsoever, so that the man for his part, do concur therewith as his frailty will permit) it is certain that his divine Majesty is so indulgent a Father to his dear children; and doth so thirst, not only after their solid good in the next life, but even after their comfort and joy in this; that ordinarily when he permitteth them to undergo any grievous Temptation of the enemy, he either armeth them before hand, with some extraordinary comfort by way of preparative; or else he visiteth them afterward, in some most gracious manner, by way either of remedy, or reward. We see that it is just so in this Temptation of Christ our Lord, and that before it, in his Baptism the heavens were opened to him; and the holy Ghost did visibly descend upon him. And after it, the Angels did make court about him, and do him homage; and did serve at his table, when the fast was ended. And we also, as miserable as we seem to be in this life, have a promise from truth itself, in another part of the holy Gospel, Luc. 22. that they who shall have remained faithful to him, in his Temptations, (that is to say in such afflictions as God doth either send or suffer) shall both eat and drink at his table, in his Kingdom of eternal glory. And to the end that this might happen to us more completely, it was the gracious pleasure of our Lord to permit himself to be assaulted (e) The several kinds of Temptation which were offered to our Lord jesus. by three several ways, wherein, all kinds of Temptations might be lodged; or to which, at least, they might be all, reduced. That so, in them, we might be instructed and enabled to overcome in all, by his example & help, as we shall see the Chapter following. The Temptations which the Devil did seeketo put upon our Lord jesus, are declared, and opened CHAP. 25. THE first (a) The 2. Temptation was delight or pleasure. Matt. 4. Luc. 4. was a Temptation of delight or pleasure where the devil moved our Lord (by occasion of that cause of hngar wherein he found him) to turn stones into bread, if it were true, that indeed, he was the son of God. But our Lord, who knew that the Fiend of hell would reap no profit by the manifestation of his divinity (for as much as he was confirmed for all eternity in malice, upon his first fall from Grace) would not work that miracle to no purpose; and especially at the discretion of the devil. Or rather he would not (through his dear and tender love to us) work a miracle, whereby he was to be freed from suffering the pain of hunger, which he felt afterward for our sakes. But whilst he (b) In what kind our Lord was feeding whilst he was fasting. fasted in one kind, he was feeding upon a banquet in another. For the food which gave him exquisite delight, was to be doing the will of his eternal Father, & suffering for the deliverance, and good of men. And from corporal food, he would abstain in this first public act of his, if it were but to reverse that misery, which was come into the world by Adam; when he fed, with inordinate appetite, upon the forbidden fruit of Paradise. In the mean time his refusal to make bread, whereby he might have been fed in that wilderness, was liberally rewarded to our Lord by his eternal Father afterward, even in the same very kind, & in the self same or like place, of his so great merit. For in a wilderness, as he would needs suffer hunger, he had means afterward to multiply a few loaves, and fishes to such a quantity as served to seed, and overseed thousands of men, besides women and children. To show, that as according to that divine saying of S. Augustine which (since it is so highly and clearly true) I would to God it were written, and worn about the necks, Aug. Confess. lib. 1. cap. 22. and in the hearts, of all the world: jussisti Domine & sic est, ut poena sua sibi sit omnis inordinatus animus. Thou hast ordained it, O Lord, and so it is; That the very inordinate affection itself, of every one, should be an affliction to him that hath it: so the merit of every action, which is purely undertaken, and faithfully performed for the love of God, especially if it have any thing in it of the heroical, will be sure to affect the mind, with a particular kind of remuneration; yea so particular, as that the soul shall know, it is for that. The second (c) The 2. Temptaon, was riches power. at. 4. c. 4. Temptation wherewith this inveterate liar, did tempt our Lord, was by offering all riches and power, which he shown him from the Top of a high mountain, and he promised to give him the whole world, if he would adore him. A liar, I say he is, and so he was, from the beginning. But yet amongst all his lies, he never told a greater than this, That it should be in his power, to give the whole world away, he who is not the owner of one leaf which grows therein; nor is able to move the least indivisible grain of dust upon the earth, nor any moat in the air, without the particular leave of our Lord God. All power is of God, & all pleasure is of him, and in him. And whatsoever is in creatures, is but a poor participation of the infinite, which in him is found. And that which the devil can do, is only to tempt us to steal it from the true owner. Wheruuto, when he hath induced us, and that we once return into ourselves, that which he leaveth behind in our souls, is nothing but a miserable remorse of mind, and an experimental knowledge of extreme calamity, and penury instead of plenty; and of infamy instead of glory; and of consuming pain, instead of any pure and perfect joy. Confess. lib. 4. cap. 12. And most justly (as Saint Augustine saith) doth that, which in itself, is sweet, grow bitter to thee, if thou commit such an act of injustice, as upon the reason of that sweetues, to forsake and ossend our Lord who made it sweet. And thou comest (as he divinely expresseth in another place,) To turn and toss thy mind, Confess. l. 2. cap. 2. up and down, superba deiectione, & inquieta lassitudine, with a proud kind of baseness, & a resiles kind of weariness. This is that bargain to which the devil, if we harken to him can bring a soul; but to give it one hairs bread of happiness, is neither in his power, nor in his will. For his envy and his hate to us is such; as that the small & counterfeit pleasure which we find in the act of any sin, is no small vexation & grief to him. And if it were in his hand to make us sin, without taking any corporal delight at all; and to toss us from torments in this life, to torments in the next; he would find malice enough, for that purpose, and we should be sure never to taste any one drop of joy, by his consent. But where was it, that our Lord found patience and (d) The incomprehensible meekness of our Lord jesus. meekness enough, to keep him from rebuking that impure spirit; & from creating a new hell of torments, into which he might have been precipitated, for desiring to be adored, by one whom he suspected, & aught to have known to be the son of God? where did he find it, or where could he find it but in his own precious heart, which is a profound Sea of love, to all such as will be capable thereof; and of pity and patience even to such as hunt after nothing but his dishonour. 1. Pet. 2. For when afterward our Lord was reviled, he answered not; and when he was cursed, he prayed for them, who cast their curses upon him. And when now he was tempted, he did not so much as turn against the devil himself; but stood only fast in his own defence, against that Prince of the Rebellious Angels; who was still following his old maxim, of believing that he was fit to be adored, & will never be taught to change it, even by the experience of those pains of hell which he hath tasted already for so many ages, and is to do for all eternities. So spiritual, so stiff, and so tough a sin is that of Pride, which as it will nover be forsaken by those devils, so also is there none, to which the misery of man in this life, is more obnoxious. The devil knowing this (at the least, as well as we) did reserve the Temptation of (e) The 3. temptation was to Estimation and Honour. Honour, for the last place; & he drew it, as the most dangerous, and deadly wounding arrow out of his quiver, wherewith he hoped to fasten, upon the soul of Christ our Lord. He took him therefore out of the desert, and carried him to the pinnacle of the Temple; and placing him upon the top thereof, he would fain have induced him, to cast himself down through an insinuation of sanctity, which might be in him. For (saith he) If thou be the son of God, thou mayst safely do it: for it is written, that he hath given his Angels charge over thee; and that in their hands, they shall bear thee up, Matt. 4. lest perhaps thou knock thy foot against a stove. The devil is no fool, or babe, but he knows, & it is most true, that if any thing be able to shake a virtuous soul, it is a Temptation of Pride, & an ambition of Honour, for the sanctity which is imparted to it, by our Lord God, because through any yielding to this Temptation, both that sanctity is lost, & God with it. With how pestilent success, hath he put this trick upon whole multitudes of men at several times; who at those times were faithful servants & Saints of God. But this blast of vanity, did so undermine their souls, as that they fell down, and rotten, and did but serve to make a fire, whereat the devil might warm himself. But here he missed his mark; and although be brought the ground of his Temptation of Christ our Lord, out of holy Scripture, lewdly applied, (the only true sense whereof the spirit of Christ our Lord did know, & after his Ascension the holy Ghost hath still imparted it to the holy Catholic Church, where the spirit of God doth yet only rest, (and whereby it is able to interpret truly, that holy Scripture) yet our Lord was easily able to give him such an answer out of the same Scripture, as made him departed with shame enough. It is showed how we are to carry ourselves in the use of holy Scripture; and we are instructed concerning Lent; & we are encouraged towards the use Pennance; and so this mystery of the Temptation is concluded. CHAP. 26. BUT although our Lord did what he did with divine wisdom, and that the same course may be taken, by the Doctors and Pastors of his Church, to answer, with holy Scripture, to the objections which shall be brought out of Scripture, either by the devil, or by his servants; yet this course is not so safe, for every ignorant and ordinary man; but rather to remit himself to the belief and practice of the holy Catholic Church; or at least, to the judgement of such learned Priests as are next at hand. And as for dealing with the devil himself, it is no point, either of wit or grace, to chop Logic with him. And we see that Luther got nothing by him, out of the arguments, which the Devil pretended to bring out of holy Scripture, Luth. de Missa Angulari. Tom. 7. printed at Witemberge Anno 1558. fol. 228. & 229. D. Bernser. 15. supra Psalm. Qui habitat. against the Sacrifice of the Mass; for hereupon did Luther, (as himself doth plainly confess) impugn and detest that holy Sacrifice. Besides it is the devil's custom (as it is also of his disciples) to falsify the text, as S. Bernard notes him to have done in this very place. For it saith not, that the Angels had charge over him to bear him up, that he might not knock his foot against a stone; but that they might keep him, in all his ways. Whereupon the Saint doth challenge the devil in these terms. Quid malignè etc. What is that, O thou malign spirit, which he commanded his Angels to do? It was, that they should keep him in all his ways. Doth he peradventure say, In his precipices? What kind of way was that, to have cast himself down, from the pinnacle of the Temple? This is no way, but a ruin; or if it be a way, it is no way for Christ our Lord, but for thee. Thus saith Saint Bernard. Now in this manner of citing Scriptures, the devil is but too faithfully imitated in his infidelity, and so hath he been, by the Sectaries of all ages. Tom. 2. Hom. 31. in Lucam. Whereupon Origen saith of the Heretics of his time: As the devil alleged the Scriptures; so doth Martion, Basilides, and Valentinus, allege them. And then he giveth this advice. If at any time thou here a man allege a testimony out of Scripture, be sure thou do not instantly approve, in thy mind, what thou hearest himsay, but first consider, who it is that speaks, and what his judgement and belief is; lest else he may counterfeit himself to be that Saint, which he is not; and least, being infected with the poison of (a) Take heed of heresy how saintly soever it may look. Heresy, he lie hidden like some wolf, in a sheep's clothing; yea lest it be the devil, who speaketh to thee, of out Scripture. Now the same, which Origen said of those Heretics of his time, is to be said, with as much truth of many others, in this age of ours. And we are neither to believe what they say therein, nor yet greatly to wonder at their boldness & deceit in this kind of proceeding, since the devil, whose cause they plead, did point them out to it so long ago. The study therefore of holy Scripture, to the end of answering and confuting the adversaries of God and his Church, must chief be used by them, who are called to the office of instructing others; and for the present, we will consider what else is taught us here, by Christ our Lord. Our Lord JESUS fasted forty days; and although there have been Saints in the Christian Church, who have miraculously been enabled to produce their fast into the same length, yet doth it not belong to us to imitate the same, whose forces either of body or mind will not reach so far. But yet by that excess of our Lords fast, we are obliged to do, what we can therein; without great prejudice to our health, which we are bound to keep for his service. It will become us to do this, so much the more, as (b) Our whole life is a Temptation. it is certain that all this life of ours, is neither more nor less, than a continual subjection to Temptation. And even in the case of Christ our Lord himself, it is said of the Devil, when he was confounded by the answer of our B. Saviour, that yet he departed not (as one may say) for good and all; but only for a tyme. And therefore Christians must make account, that they are ever to stand upon their guard against him. For if the danger be still at hand; it is against all reason, that we suffer the preventious and remedies to be Fare of. And since our heavenly Master, hath made us with so much love, see what they are; we have no more to do, but to consider, and work after his example. And though for as much as concerneth fasting we must ever be using it, at least as fare as we are bound by the ordination of the holy Church; yet it seems that this action of our B. Lord, doth oblige us, in a more particular manner, to be exact and devout, in the fast of Lent. For as much as (according to the tradition of the Church, and the express declaration of the holy (1) Diws Hier. l. 2. con. lovi. c. 11. D. Max. de leiu. Quadras. D. Ambr. ser. 34. D. Aug●epist. 119. c. 15. Fathers) his fast in the wilderness, by the space of Forty days, did dedicate, and sanctify, and consecrate, and avow, the fast of Lent by divine authority. And so also in the (2) Hier. Ep. 54. ad Marcell. Leo. ser. 6. de Quadragiss. lgna. Epist. ad Philip. Fathers, there is abundance of proof; that as the institution of this fast, is recomended to us by the sovereign example of our B. Lord, so the precept thereof, and the appoiting of the time, with other circumstances, was derived down to Christians, by no less than the Tradition of the Apostles. But why should a heart which is truly and nobly Christian, need the spur of a commandment, to do a thing which redoundeth so expressly to the honour, and aught to be embraced in imitation of such a merciful, & loving Lord? It must suffice us to know that he is gone before us, by the way of penance; & that, howsoever his Law did not oblige us to follow him, yet his Love would. A generous soul will not endure, to spend the days and nights in dalliance, when such a friend and benefactor, such as omnipotent creator, and bountiful redeemer, is keeping so strict a watch, or rather is passing the very pikes, and entering the breach, and that not for his own, but for our good. For, our good it was, which Christ our Lord did seek; in all our ignorances, which he took care to instruct; in our miseries, which he applied himself to remove; and in our comforts which he endeavoured to procure and increase. And if this have appeared in the mysteries of his holy Baptism, and Temptation it will do so no less, if not rather more, in that which now shall present itself, concerning the vocation of his Apostles, & Disciples to his service. Of the great Love which our Lord jesus shown to mankind in the Vocation of his Apostles. CHAP. 27. IT is not strange that God should show himself like God; nor consequently, that in all the actions of Christ our Lord (who as man was Gods most excellent instrument) his sovereign power, and wisdom, and goodness should much appear. This is true in them all; & especially is it so, in this of the Vocation of his Apostles, wherein he doth admirably declare, quòd disponat omnia suaviter, & pertingat à fine usque ad finem, fortiter. That he disposeth of all things sweetly, & yet reacheth, from one end to the other, with a hand of strength. His (a) The end of the Incarnation and Passion of Christ our Lord. business in this world, was to redeem it, by his precious blood; the merit whereof was to be applied to men's souls by faith, and love; and that was to be rooted in them, by the preaching of his doctrine, & the administration of such Sacraments, as he came to institute, in that Church which he meant to plant. And because himself was to return to his Father, and the reconciliation of mankind to God, was to continue in acting, till the end of the world; he resolved upon ordaining and sending Ambassadors into it, for that purpose. 2. Cor. 5. As Saint Paul affirmed afterward: Pro Christo ergo legatione fungimur etc. We Apostles and all Apostolical men, are Ambassadors sent into the world, by Christ our Lord, for the reconciliation of it to God. The Hypostatical Union, whereby the Divinity of the second person of the B. Trinity was united to the humanity of Christ our Lord, gave him power to do what, and when he would. And he might have called his Apostles either in his infancy, or afterward by only invisible inspirations; or else, as foone as he meant to appear in the office of teaching. But to give us example how to carry ourselves in all our actions, and especially in such as concern the glory of God, and the good of souls; he would not enter upon this business, till himself had visibly been baptised, and avowed by a voice from heaven, to be the well-beloved son of God, in reward of that deep humility, which he exercised by such an act as that. He also differred, to call them instantly after he was baptised; because at the first, they would not have been fit, to accompany him in such austerity, as he resolved to endure, in the desert. Whereby he also gave us a lesson, both to use prudence and charity, when we have cause to serve ourselves of others. He was never in any danger of being distracted from God, in any one moment of his life; neither yet was he in doubt, but that he should call his Apostles in such sort, as would be most agreeable to the divine will; but yet, before he would undertake it, Luc. 6. he retired himself into a mountain all alone. And that blessed soul, spent the whole night in prayer, and (b) The sovereign excellency and use of prayer. thereby he gave us an example, how in all things we were to have recourse to God, by that most holy exercise, as the means, whereby we might both get light for our understanding, and heat and strength, towards the accomplishing of his most holy will, by the obedience of ours. The same Lord God, who was the Creator of man, would needs also be his Redeemer. And for as much as he, had made him, & did well discern all the windings and turnings of his soul; he was able with admirable facility; & felicity to guide him according to his nature. With that skill he proceeded in the Vocation of his Apostles; some of whom he called by himself, and some were brought by others, whom formerly himself had called. Some he drew to him, by the force of some short & single speech; and others, by discourse, or dialogue, of greater length. And of S. Peter it is said; in holy Scripture, that when S. Andrew had brought him to our Lord, he looked upon him, which is not said of any other. joan. 2. Intuitus autem eum jesus, dixit, Tu es Sinion, filius jonae, tu vocaberis Caephas, quod interpretatur Petrus. Thou art Simon the son of jonas, thou shalt be called Caephas, which is, by interpretation Peter. Ibid. Which word in Syriac (and that was the language with our Lord did speak, and the only language with S. Peter understood at that time) doth signify aswel a Rock as the name of a man. And the word Intuitus est, doth imply that our Lord did enuisage, and look in earnest manner, upon his face. Which I hope we shall not think, but to have been, both done and said, upon some reason of great mystery; especially since we see, that he bespeaks him for the office of being a Rock, whereupon next to himself, he would build his Church. In comformity of which divine purpose he afforded him many most particular favours; he cured his mother (1) Luc. 4. in law, in his house; he (2) Luc. 5. would needs teach men out of his ship; and (to omit those passages of holy Scripture, whereby (3) Matt. 16. joan. 21. he invested him with that highest dignity in his Church, in express terms) he (4) Matt. 17. fetched a miraculous tribute, out of the fishes belly, which he paid, not only for himself, but for S. Peter also, as for the heir of his house. It had been easy for him, to have employed Angels in that ministry, to which he vouchsafed to depute S. Peter, & the rest of the Apostles; but the (c) The sweet providence of our Lord. sweetness of his providence, did exact, that men, should govern men. The Angels who were impeccable, would never have been so attractive of sinners to penance; for we should have feared to approach to such humility & purity as theirs, with such frailty, and pride as ours. But our Lord was pleased to govern us by men, who were obnoxious to our infirmities. That so, by the experience of what had passed in their own souls, they might have the more compassion of ours; and so we might also with the more probability of success, aspire to their practice of virtue. And they, in the mean time, were to absolve us, not only for once, or for an hundred or a thousand times; but for as often, as we should sinne, if we grew afterward to be indeed truly penitent. But yet, at least, since he would needs dispatch the great business of gaining souls, by the means of mortal creatures, a man would have thought (according to all dictamen of human reason) that he should have chosen, the most worthy, and well qualified persons alive. Either for nobility and power, out of the City of Rome, which was the Empress of the world; or out of the Provinces of Greece, which was the Seminary of all morality and learning; or out of the city of Jerusalem, which the opinion of sanctity, & the majesty of Religious rites, did easily outstrip all other places. But (d) Why our Lord made not choice of the noble, wise, or learned men of the world for conversion thereof. 1. Cor. 1. he, who afterward did condemn the pride, & pleasure of the world, upon the Cross; had before, in the choice of his Apostles, both confounded all discourse of flesh and blood; and withal, he took care to magnify the attributes whereof I spoke before, of his power, his wisdom, and his goodness. By choosing (as S. Paul affirmeth) the mean things of the world, to confound the noble; the weak, to confounded the strong; and the things which scarce were thought to have any substance, or being at all, to confound other things which seemed, as it were, to beard and brave the world. It is true, that he admitted of some few learned men for his Disciples, as Gamaliel, and Nathanael. And of some few, who were rich, and noble, as Lazarus, Nicodemus, and joseph of Arimathia; that so he might not seem, to disdain nobility, and learning; but yet his Apostles in a manner, were all, obscure, and poor, unlearned men. Both because such persons are want to go more willingly after the call of God's holy inspirations; and partly also, yea and chiefly, to make the world confess, that when it should see whole Provinces subdued to the faith of Christ our Lord, by the preaching of his doctrine, out of such ignorant mouths as theirs were known to be; it might be obliged to impute the same to no other cause, but the omnipotent power, of God the Father, the infinite wisdom of God the son, who is Christ our Lord, and the inexhausted goodness of God, the holy Ghost, which was able to do such wonders, by such weak instruments. Now that (e) How Moses, in some respect, was an extract of the Apostles 2. Cor. 2. which was here fulfilled, in the person of the rude Apostles, under the la of grace; was punctually prefigured under the written la, in the person of Moses, who was but a shepherd, and a stammerer, and so could have no grace, or gift of speech. But, Virtus Dei in infirmitate perficitur; The strength and power of God is perfected and proclaimed in the weakness of man. And Moses, could not be so untoward, either in fortune, or nature, for the business which God employed him in; but the same God, could, with ease, do those wonderful things, by his means, which he designed, for the delivery of his people, from the servitude of Pharaoh. And this he wrought afterwards in a more admirable manner, by the ministry of his poor Apostles; in freing souls from the tyranny of the spiritual Pharaoh, which is the devil. The rebellious Angels, and our frail forefather Adam, were grounded at the first, in great privileges both of grace, and nature; but through disobedience and pride, they all fell headlong down. The Angels to hell, & Adam into a deep dark hole, full of infirmity, and worldly care. But the Apostles, had their foundation, and first beginning in poverty, ignorance, and simplicity; and in fine, in a being nothing of themselves. And now as the pride of the former, was abased; so the humility of these latter (as we shall see in the Chapter following) was exalted by the holy and mighty hand of God; whose name be ever blessed, for the glory which he gives himself, by his own goodness. The incomparable Love wherewith our Lord instantly rewarded the speedy obedience of the Apostles. CHAP. 28. SUCH men as these they were, whom our Lord designed to the Apostolate; which yet was the most excellent, and most eminent office, in the Church of God. And he vouchsafed to invite them, with such strength, as well as with such tenderness of love, that they came when they were called. They did it instantly, and cheerfully, and absolutely. Saint Peter and S. Andrew, Marc. 1. were casting their nets into the Sea, and immediately upon the fight, and voice of our Lord jesus, who bade them come and follow him; Matth. 4. they went, and left their nets, in the act of their falling into the water; without staying so long, as might serve to draw them up again. And much less did they delay, till they saw what draught they might chance to have. Ibid. S. john and S. james, were in the act of mending their nets; and upon the very first sight, and hearing of the voice of Christ our Lord, who called them to him, they did not so much as fasten one stitch, or tie one knot; but immediately they put themselves upon following him. Leaving not only their nets, but abandoning even their very father, through the desire they had to comply, at full speed, with the inspiration of God; which spoke more loudly to their hearts, than the voice of Christ our Lord as man, had done to their ears of flesh, and blood. S. Matthew (as is touched, Matt. 9 both before, and afterward) was in the (a) The admirable conversion of S. Matthew. Custom house, in the midst of a world of reckonings & accounts; he was in the very act of sinning; the company which he was in would not fail to encourage him in doing ill; but yet our Lord had no sooner bid him follow him, but he left all, at the very instant, without so much as saluting his friends; yea this he did, with such excess of joy, as that, to show the comfort of his heart, he feasted his new Lord and master. The world is full of men who can write and read; but there are not so very many, who cast account so well, as this B. Apostle knew how to do. Preferring God before the world, and the treasures of divine grace, before the corruptible riches of this life; and lending such a watchful, and listening care to the inspirations of almighty God; in the obedience whereof, it was, but for our Lord to call, and him to come. But neither he, nor those others, were in danger of (b) Men are far from losing by giving much to God. losing any thing, by obeying the voice of Christ our Lord. To whom, although, for the trial of their love, and for the increase of their merit, he made no promise at all, when he called them, (but only to those fishers, that he would make them fishers of men) yet afterwards, he made them know, that they had to do with a liberal God. And for as much as they had left their little comodities to follow him, who seemed to have less; and for that they had so generously contemned the care of friends and goods, for his love; and in regard that they had put themselves instantly, and frankly upon his service, (without ask any day; or desiring to be assured of any condition) he was quickly pleased to show the very bowels of his mercy towards them. They were opened before, but then did he let them see, how he had lodged them all, therein. For (c) The unspeakable favour with our Lord lesus imparted to his Apostles, in regard that they had left their little All for him. he admitted them instantly, into his own divine conversation; he instructed them by his heavenly doctrine; He gave them a dominion over devils, that they might expel them out of the bodies of men. He made them know, that he would leave them Ambassadors, in his place between God and the world. That they should have power, to offer, consecrate, and consummate his own precious body and blood. And to remit or retain the sins of men, according to that spirit of wisdom, and the authority which he would impart to them, for that purpose. And that so, they must grow to be Treasurers of eternal riches; and administrators of all his divine Sacraments; & Doctors of the whole world. And they being so frail, and imperfect men as we have shown before, he assumed them, to a kind of participation of his own Empire, over heaven and earth; and to a spiritual kind of principality above all the Monarches of the world. And that which more importeth then all this, he declared, that they should sit, together with himself upon his throne; and at the day of judgement, give sentence upon the Twelve Tribes of Israel, whereby the whole world is designed. So (d) How infinitely we gain, by giving all to God. that here we have means to see, at how high a rate that money is put out to use, which we present to God. I mean, what infinite gain is raised, by making a deed of gift of the miserable little thing which we have, and are, to that immense goodness of his. By harkening with a diligent & faith full heart, to his holy inspirations, whereby he woes us to become his; that in exchange, he may be ours. It is true that he desires to have all, or none, and he hath reason. For if this soul of ours (with being so poor a thing as it is) be yet of such capacity, as that nothing which is less than God himself, can content and fill it; what a brutish thought, would it be in us to conceive; That our God himself, could be contented to enjoy but a part of us, who are things of nothing; and who were all created by him; and who are his, and only his by so many titles, that hell itself is a punishment, which comes not home to the crime, of our dividing the soul, between him, & creatures. He being the sole and supreme truth; & all (e) All that which concerneth creatures is a mere lie, whensoever it disobeyeth God, or draws us from him, Confess. lib. 10. cap. 22. creatures, no better than a pure & perfect lie; in whatsoever they say they are, or would seem to be, otherwise then as they yield obedience to the divine Majesty. S. Augustine doth excellently express this particular, when (reversing the wand'ring steps of his ill governed youth, in the way of confession to almighty God) he delivereth himself in this manner. Thou art supreme truth, who presidest over all things. Loath I was to lose thee; but, through my covetousness, I desired to possess a Lie together with thee. This was the reason why I lost thee, because thou disdainest to be enjoyed, in the company of a lie. The Apostles therefore when they were called did instantly, and wholly give themselves away, with all they had. And though the goods which they left, were not a matter, in themselves, of any moment; yet they were esteemed to have given much, because those happy men, reserved nothing to themselves. And with the same affection, through which they had left that little, they were as ready to have left a thousand worlds, for the love of Christ our Lord. And S. Peter, afterward, was not afraid, to put our Lord in mind thereof; by these words, of his innocent, and confident, Matt. 19 ardent, tender love. Behold, we have left all things, and followed thee; what therefore wilt thou do for us? He said not, that he had left his nets, or his house, or his boat, or this, or that; but absolutely, that he had left all things. And (f) The infinite liberality of our Lord jesus. our Lord made him this answer, with no less than the bounty of a God: Amen, Amen &c. (which declareth a most serious affirmation or protestation) You who have followed me, shall sit upon thrones, at the resurrection of the just, & you shall judge the twelve tribes of Israel. And whosoever shall have left his Father, or mother, or brother, or sister, or house, or land, for my name's sake; shall have a hundred fold in this world, and afterward, shall possess eternal life. Yea so liberal is our Lord JESUS, as to reward with no less than heaven, for every instant of that time, which we dispose ourselves to employ upon his service. And yet his excellency is such, as that, even the very, only, doing him any little service, is of so great happiness, to a faithful soul; as that it, alone, is an over-pay foral the pains that can be taken in this life. But to show that our Lord is scarce able to differre the recompense of such as follow him, with a ready will; we shall see in the next Chapter, how he takes some of them, as it were, into the joys of heaven, before their tyme. And he, who (g) Note here the excellent love of Christ our Lord. would not have them present, when he was tempted, & solitary, and in act of penance, because perhaps they were not so able to feed so soon, upon such crosses, or hard crusts as those, did yet resolve that he would not have some of them absent, when he was to be Transfigured upon the hill. But that, in recompense of their beginning to do him service, & for the strengthening of their Faith, and Hope, and Love in the process of it, they should taste a drop of that glory, wherewith they were to be inebriated in heaven. Of the excessive Love which our Lord jesus shown to man in the mystery of the Transfiguration. CHAP. 29. THE Temptation, and Transfiguration of our Lord JESUS; are lively instances of how hard things he desired to suffer, and how excellent things he desired to do for us; which two, ●●e the most certain tokens (a) True love desires, not only to do great things, but to suffer hard things. Matt. 17. of true love. We have already considered of his Temptation, and now this Mystery of his Transfiguration is thus related, in the sacred text. That our Lord took Saint Peter, S. james, & S. john, into the top of a high, and solitary mountain, to the end that he might pray; That whilst he (b) The manner of the Transfiguration of our Lord jesus. was praying he grew to be transfigured before them. That his face did shine like the sun: That his garments were as white as snow. That Moses and Elyas appeared also, and were speaking with him; That their discourse was of that excess of love, which he would show in the passion, through which, he was to pass in Jerusalem; That S Peter was so rapt with joy, as to say: That it was good being there; and to beg of our Lord that there, they might have still remained; but that before he had ended his speech, a bright cloud came down, which overshadowed them; and this voice was thundered out from thence, This is my beloved son, in whom I am well pleased, hear him. Upon the noise of this voice; the Disciples fell prostrate upon their faces as being much a frayed; but our Lord jesus drew near, and touched them & said withal, rise up, and do not fear; and when they looked up, they saw none but only jesus. And as they were going down the hill, he commanded them not to speak of that vision, till he should be risen from the dead. This glorious miracle did shine in the exterior of our Lord so vehemently, as to send the beams thereof, to his Disciples; but it was the flame of love, which (burning so hot in his divine heart) did break out much more upon them; that so their souls, and ours by theirs might be set on fire. He had then lately, been telling them, of his passion which was to come; That he was to endure, many, and grievous things; That he was to be condemned by the high Priests; That he was to suffer death, and then to rise; He had further said, that for their good they must be imitators of him; and that, howsoever the way of the Cross might fall out to be hard, and stony; yet there was no remedy, but they must run it through. And now, lest their minds might have been oppressed with inordinate grief; or else assaulted afterward with unbelief; or, at least, discouraged by the difficulties of this life, which he knew was to prove so painful to them, for the service of God; his (c) A particular reason why our Lord would be transfgured before some of his Apostles. heart of love could no longer hold, from expressing itself towards than, in some such kind, as might, not only strengthen them against all fear, of future harm; but might solace them also, in abundant manner, both with the present sense of excessive joy, and an infallible expectation, of much more to follow afterward. And when he had conveyed the notice of his passion, like a bitter dose of pills into their minds; he did like a careful Physician, put a spoonful of Conserve after it, into their mouths; lest otherwise they might chance, to have cast their Physic. As generally in holy Scripture, so particularly, in this mystery of the Transfiguration, and of the joy which was commuicated to the Disciples, by means thereof, the expressions even of things which are very great, are yet very positive and plain, as I shall also show elsewhere. And Saint Peter only said, Bonum est nos hic esse. It is good for us to be here. But (d) This seems to have been but a small expression of joy, but indeed it was very great, and why. though this may seem to be but a lean and hungry kind of signification of his joy, for his having been made participant of that high vision; yet indeed, it was such a one, as could not well be more endeared. To have said, that it had been better, to be in the top of that high mountain, with Christ our Lord, then to have been in the midst of all the treasures, and pleasures of the world below; had been to allow a kind of goodness to these other things; though infeririour, to that, which there he felt. For to say that one thing is better than another, doth leave a power in that other thing to be good. But by only saying that this was good, it rather seems to follow, that whatsoever was lower and less than this, would not be good. S. Peter was here, in a kind of middle Region of the air, betewne ordinary grace below, & glory above. And as he could not say, that his then present condition, was any more than good, in regard that nothing of this life was so good, or indeed, that it was absolutely good at all; so neither could he say, that it was any more than good in regard of the joys which are felt in heaven. And therefore he said not, that it was a sovereign, or an infinite good, which is only enjoyed in that next life, by the sight of God. Exod. 33. That sight, is that Omne bonum, which was promised, by our Lord God, that he would show his servant Moses in heaven. This other, is that bonum, which now was showed to his Apostles here on earth. But though it were but bonum, in comparison of that infinite good, yet if this (such as it was) had been set by the whole world of worldly pleasures, they would all, have straight appeared, to be but dirt, and trash; and this, would have shined like a second heaven of glory, in comparison of them. We must therefore be fare from thinking meanly of it; but rather we are to call our wits about us, and to argue thus. If some (e) What wonders the holy ghost doth work in the soul of man. influence or visitation of the holy Ghost, whilst it doth but slip into the soul of man, be able to comfort him, when he was laid, though never so low in the bed of distress, and desolation. If some extraordinary communication of God's Spirit, can elevate the soul, not only above all other creatures, but even above itself; so, as not only to disgust it, and that for ever, from all humane hopes or fears; but to make it half forget, that there is any other thing but God. If some true Revelation, or divine imaginary vision, (such as our Lord doth sometimes communicate to his friends & favourites in this life) when, and why it pleaseth him (as we find recorded in their lives) doth sometimes so inebriate, and fix, and transform them into him; as they may rather be said to swim and bathe at ease, in a sea of comfort, then to travel, and trudge by land, in a desert full of difficulties & distress; what effect shall we think this vision of visions did work in the mind of the B. Apostles? Who saw not what they saw, by imagination only; but they had, before the eyes, both of their body and mind, the humanity of Christ our Lord, all in glory, with Moses and Elias, doing him homage, in the name of both those worlds, which lived either under the law of nature, or the written law. The incomparable joy which the Apostles took through the love which our Lord jesus shown them in his Transfiguration: and how himself was content to want the glory of it, both before, and after, for the love of them. CHAP. 30. THE sun doth fall fare short, to express the beauteous brightness of his face: for if (a) The beauty of all glorified bodies. any one of the glorified bodies, shall be as bright as is the sun, then is it certain that if all the stars in heaven should be so many several snns, they would all be but as mud, or ink, in comparison of the splendour of Christ our Lord; & of what brightness then, must his face have been? His garments were said to have been as white as snow, Ibid. & that no dyer upon earth was able to arrive to such a height of whiteness. To show, that both art and nature, may have some little resemblance, but are able to carry no full proportion with things of the other world. They were overshadowed with a cloud, but even that very cloud was bright. For as the brightness of this world is indeed but a kind of lightcoloured black; so that, which in the other, is least bright, doth infinitely exceed whatsoever we can here conceive, to be so, most. At the thundering of that voice, they were indeed. strucken with fear, yet we may safely say, that they were more afraid, then hurt. And (b) They are happy and glorious frights, which grow upon souls upon such supernatural occasions. 2. Pet. 1. howsoever for the time, the high Majesty of the mystery, did overwhesme them; yet withal, it struck such a deep root of most reverend admiring love into their hearts, as they never knew how to forget. And S. Peter and S. john, could not fail in their several Epistles, to produce the Record of this Transfiguration of our Lord, upon the holy hill, as a principal evidence of his glory, and their joy. I, imagine this terror of theirs to have been resembled in some sort, by that state of mind, which the divine S Augustine had found in himself (though incomparably after an inferior manner) when he spoke these words; Confess. l. 11. cap. 9 Quid est hoc quod interlucit mihi, & percutit cor men sine laesione? & inhorresco, & inardesco. Inhorresco in quantum dissimilis tui sum; & inardesco in quant similis tui sum. What is that, o Lord, which so brightly shoots in upon me, and which strikes my heart through, without hurting it? And I tremble with horror; and yet I burn with love. I tremble, for as much as I am unlike thee; and for as much, as I am like thee, I burn with love. So did the Apostles tremble; and so, and much more than so, did they burn with love, through the fire wherewith our Lord had inflamed them first. But the same love which wrought upon them in this mystery, by way of hear; might also work upon them in that extaticall joy which they received thereby, by way of light, to make them see of how sublime glory he was content to deprive his sacred humanity for love of them; both from his holy Nativity, till that time, and from that time, until his death. For the superior part of his happy soul, from the very first instant of his conception, and even in the bottom of his bitterest passion, did continually, and as certainly enjoy the (c) Our Lord jesus was still endued with the beautifical vision. Beatifical vision of God, as now it doth, at the right hand of his Father. So also, did it in justice, belong to his sacred flesh and blood, to enjoy all the privileges of a glorified body, as Clarity, Immortality, Subtlety, and Impassibility. And because these endowments were incompatible with those dolours and death, which he designed, through the excess of his love, to suffer for our more copious Redemption; he did therefore suspend those influences of glory, upon his humanity. So, that the miracle falls out to be, not to find him thus, for a short time, transfigured towards glory, upon that holy hill; but to find him, in this valley of misery throughout all those three and thirty years of his life transfigured, towards humility, and contempt, and pain; him I say who ought in right, to have regorged in complete glory. The inferior part of his soul (that is to say the sensitive appetite thereof) ought also to have been glorious entirely, and at all the instants of his mortal life. And yet for love of us, he suspended also the glory due to that; to the end that in his love he might have the larger leave to suffer for us. And that he might feel, all those afflictions of mind for our sakes; & for the propitiation of our sins; and for the purchase of grace from God which we find him to have endured, throughout the rest of all his sad days, and nights, and particularly to have cost him once so dear, as to have made him pay a sweat of blood. Yea and for as much as concerns this feeling part of his soul, we are not so very certain, that it was not suspended in him, Luc. 22. even for this short time of his transfiguration. Nor was it necessary that it should feel the same joy, for those reasons, upon which his body was transfigured. But of this we (d) in the midst of that glory the love of our Lord carried him to speak of his passion, with Moses and Elias. are sure, that even then, his speech was of the passion, & he was in contemplation of the causes, why it was to be endured; & that might well affect his mind with great sense of grief. Nay even that very glory, which his B. body might them enjoy, may rather, in some respects, go for a surcharge to him of misery, then for any access of felicity. For that ease in suffering disgrace, and difficulties, which if he had would, he might have gotten (as a man may say) by the long continued practice thereof; was now removed, by this glimpse, and taste of glory. And he (e) The grief which our Lord felt afterward must needs be the more painful to him, for his having felt this glory, soon before. was after it, to begin the same lesson of feeling grief again; as if he had never learned it before. And if a Prince, falling into extreme calamity, would feel it incomparably the more, through that riches and abundance, wherein he had lived till then; how much more painful to our Lord must those afflictions and persecutions needs be, which came to him after his transsiguration, then if the Transfiguration had never been? So that, upon all these reasons, and by all these means, he doth admirably express his tender love to us, for as much as he would not only live so long without that glory, which was his due, but moreover because when he would enjoy it, yet he would do it but for so short a time; & again because he sought our joy & comfort, and not his own therein. Nay for as much as concerned himself, his then future pain and scorn, was perhaps to be felt by him with a quicker sense, then if never he had admitted of that glory, and joy. The most excellent instructions which our Lord, through his love did give to man, in this mystery of the Transfiguration. CHAP. 31. I Should enlarge myself too much, if I would particularise and press those instructions, which our Lord did give to all his disciples both living then, and succeeding afterward, in that silent sermon of his Transfiguration; and we have reason to take them all, as so many tokens of his tender love to us. But because they may seem so, rather by inference and reflection, then by way of lineal and direct expression, I will content myself briefly to point them out. In the first place we are told, that he assumed those holy and happy disciples of his, up the hill; and thereby we are taught, that we cannot climb, but when he takes us by the hand. By telling us also that he would not be transfigured before them, but upon the hill; he tells us, that unless she aspire towards (a) No and sublime gust in God with out a serious study of perfection. Perfction, we must content ourselves, without tasting the delicious fruits of Contemplation. Again we are here expressly told, that Christ our Lord went up to pray; and that whilst he was in prayer, this rapt of Transfiguration came upon him. So that, as it was by prayer, and conversation with God, that Moses came down from the hill with such a deal of light in his face; by prayer also it is, that we may receive innumerable graces; and may grow to be transformed in mind, which imports us more, then to be transfigured in body. By letting us know that he was transfigured only, for that time; he gives us to understand, how he hide his excellencies both till then, and ever afterward; and thereby he proclaims to us, by a loud voice, how (b) The more we hide ourselves from the view of men, the more open shall we be to the gracious eyes of God. Ibid. careful we must be, to hide our favours and privileges from the eyes of men. And the same was also taught yet again, when our Lord JESUS commanded afterward, that they should not speak of that vision, till he were risen from the dead. By mentioning the Passion, when he was in the midst of the Transfiguration, we are instructed how to carry ourselves in the varieties and changes of this life. For in the winter of distress, we must keep ourselves alive, by the memory, or hope of some consolation either to come, or past. And in the spring, or Summer of spiritual joy, we must free ourselves from growing vain, or giddy, by thinking of some approach of desolation. By the fear of the holy Apostles, we may see the misery of man's nature; Confel. lib. 11. cap. 9 which was so ill dressed by Adam, that as S. Augustine saith: Sic infirmatus est in egestate mea vigor meus, ut non sufferam bonum meum: So is my vigour taken down in this infirmity of my condition, that I cannot, so much as endure mine own good; as here the Apostles were frighted even by the fight of so much glory, as attends the speaking of a word from heaven. And how then must we revere, with a most profound internal awe, that God of inaccessible light, and infinite Majesty, (whose essence is wholly unconceaveable) since his words cannot be heard, without extreme apprehension, by such worms of misery as we are. By the coming of that voice, which was so soon to break off the vision, whilst they were in the midst of those celestial joys (by which voice our B. Lord, was declared to be the beloved son of God, and that they were commanded to hear him) they, & we are made to know, that we are not, in this world, to look for a state of continual enjoying, but of labouring. The (c) This is a world of sowing and the other of reaping. seeing of God, and the being to do so eternally, belongs to heaven; in this life, we are not to look for seeing, but we must attend to hearing, and (which is meant thereby) to obeying. Hereby he also tells us, that we must not demur, even in the most spiritual gusts, which we may have; when obedience, or charity, commands the contrary. Especially since our Lord himself, made such haste to give over his Transfiguration, that he might descend, and so proceed, first to preaching, & then afterwards, towards his passion. For there was his heart, because his love was ever looking towards us; and had not that same very love of us, obliged him to be glorious at that time for our sakes, since the members could not partake of any such influence, which came not first from the head (yea and even if they could have done it, yet would it not have been so full of savour to them, unless first it had passed from him) it appears well enough, both by the antecedents and consequences of his sacred life, that he was not either greedy after pleasure, or weary of taking pains for us. Love, and pure love it was, which kept his glory, all that while in silence. Love it was, which made him mortify himself (as a man may say) with taking into his mouth, that only taste of joy. And lastly an everlasting love it was, which carried him, in such haste, from Mount Thabor, to Mount Caluary; where he was, to be transfigured a fecond time, but after a far other manner. For (d) How our Lord jesus was Transsigured the second time upon mount Caluary. instead of glory, he was to be all clad with a kind of Leprosy. His face was not to be resplendent, but loaden, partly with impure spittle, and partly with his own pure sweat, and precious blood; which made a strange kind of marriage together, in that sacred and most venerable Temple of the divinity. His garments were no more to be white, but spotted with dust and filth; & the soldiers were to dispose of them, by lots. He was not to be placed between a Moses, & an Elias; but to give him the more solemn & bitter scorn, he was to be lodged between two murdering thecues. No bright shining cloud was there to appear, to do him honour; but the Sun would be ashamed to behold the son of man so lewdly treated; and darkness would cover the whole earth. Since therefore we see such deadly signs of love in his precious heart towards us; & we may have the honour to be taught by him, how to guide our lives; let us dispose ourselves, with supreme reverence, to give our ears and hearts, (e) Our Lord jesus is declared our Doctor from heaven. to the divine words of his mouth; since he is made our Doctor, by no less than a voice which comes from heaven itself; and that, in the name of the eternal Father, saying, That Christ our Lord is his beloved son, in whom he is so highly pleased, and that him, we must be sure to hear. We will beside adore him, for presenting us, with this admirable vision, whereby he hath so abundantly enriched his Church. Whose faith he hath strengthened; whose hope he hath revived; whose charity he hath inflamed; whose holy fear and reverence, he hath rooted deeply by means thereof. Instructing us (as Father Salmeron doth excellently observe) concerning the B. Trinity (f) The Father the Son, & the holy Ghost. in the voice; in the son; & the cloud. Concerning the Incarnation of Christ our Lord, his Doctrine, & Preaching, by the address which we receive of harkening to him. His passion and death, by the excess which he was to fulfil in jerusalem. The certainty of his Resurrection, and glory, and consequently of our own. The abrogation of the old law, through the establishment of the new, by the Father's voice, concerning the son. It taught them of Lymbus, from whence the soul of Moses came. It taught the Terrestrial Paradise, where Elias is belceved to repose. It taught the militant Church in the person of the three B. Apostles. But let us, (as I was saying) give ear to Christ our Lord, whose doctrine, his heavenly Father and ours, hath assigned us to. For he it is, who will teach us, both these, and all things else, which it may any way import us to understand, as I will instantly begin to show. Of the unspeakable love, which our Lord jesus shown by deliveriug to us his admirable Doctrine, and of the manner which he held in teaching us. CHAP. 32. OUR Lord jesus came into the world for three main reasons, amongst, & above many others. To teach us the way to heaven by his divine Doctrine; and to guide us by his admirable example; and to redeem us by his most precious blood. But as we should be nothing the better for knowing the way to any place, Ser. de Ascen. Dom. 4. if still we were detained in some prison; so neither (as S. Bernard saith) should we be the better for knowing our journeys end, if withal we knew not the way which leadeth thither. It pleased therefore our Lord jesus, to declare his doctrine to the world. And because, according to Aristotle, Doctio & Disciplina, are Relatives, for as much as he is become our Doctor, we are already made his Disciples if we will. The same Aristotle, was Alexander's Master; and his Father Philip King of Macedon, did esteem it for no small part of his own happiness, that his son was borne, in a time, when he might be instructed by so worthy a person. And yet that worthy person, was a mortal wicked man; whose understanding (though very eminent) was yet full of error in many things; and his will more full of disorder. Whereas this divine (a) The difference of Christ our Lord from other Doctors. Doctor of ours, was both truth, and sanctity itself. A Doctor he was, and that most excellent and complete, without ever having been any man's Disciple. Such others, as have never been Disciples, do no more use to prove good Doctors, than men prove good Captains, who have never been soldiers; or good superiors, who have never been subjects. I deny not but some have been good Doctors who never were the disciples of men; as for example, Moses, and the other Prophets. But besides that, all they, were instructed by the wisdom of God, in supernatural manner, yet neither did they teach, in such perfection as may be compararable, by innumerable degrees, to this, of our divine Doctor. Nor yet did they give, the hand, together with the torch; nor the wood, together with the coal of fire; nor strength to execute, together with the direction, of what men were to do. Whereas (b) The great efficacy which only belongs to the Doctrine of Christ our Lord. Christ our Lord, together with those divine words of his own sacred mouth, did make such a high way, by the sweet gracious breath of his holy spirit, into the hearts of such as heard them, (though yet sometimes they were deaf enough) as made then receive them, and lay them up; & in conformity thereof, to perform things, in a short time, of extreme difficulty, and contradiction to sense, with excessive gust. How infinitely therefore are we obliged to this Lord of ours, who was designed, from all eternity, and did accept that himself would (c) An unspeakable mercy that Christ our Lord would teach us by him. self. teach us, by himself. For there was no remedy; his love could not be satisfied, with doing less than all. Nor would he permit that any Doctor, who was less than his very self, should have the chief instructing (d) We are also taught by meant but that is only, as by the instruments of God. of our souls. Now his Doctrine being his, must needs be infallible, because he is God. And to the end that it might not be too high, or hard for our capacities, he resolved, as it were, to tame that divinity of his, and to take it, and tie it up, in the nets, and toils, of flesh and blood. And so, being incarnate, he vouchsafed to converse amongst us; and as it were to watch his times, (those mollis fandi tempora) wherein we might be likeliest to receive that treasure of diuíne knowledge, which had power to remove our gross ignorance. They who travail up and down the world, know by experience, how glad they use to be, if, wand'ring out of the way, they meet some man, who sets them right; though it be but towards a night's lodging, in a poor Inn, which sometimes is incomodious enough. And such as give themselves to study, and are either ignorant of what they would fain understand, or perplexed otherwise through any difficulty which may occur; are want to accompany and attend with extraordinary reverence and affection, those teachers under whom they were brought up, and by whose means they acquired knowledge. Which (e) They are very ungrateful who perform not great respects, to such as have been their teachers. kind of gratitude, is so deeply rooted in the minds of such as are ingenuous, that as long as they live, they retain the memory of that benefit; and there is no strangeness, or small unkindness, which can blot it out. We must therefore beseech our Lord JESUS to make us thankful to his divine Majesty in a high degree, for his vouchsafing to exercise the office of a teacher over us. Not through the care he hath, to keep us only from wand'ring between town & town; or to work through the difficulties of humane knowledge, which unless it be well used, is better left than had: Nor only doth he this, for some certain time, wherein a course of study may be ended: but he teacheth us spiritual things, which are to be as long loved as eternity itself; and instead of discharging, by any later negligence of his, our former obligations, to love and serve him for it, he is ever calling upon us with new favours. And instead of absenting himself from us, his essence, power, and his grace is present to our souls, yea so present (and especially to such as serve him with care) that although he be as S. Augustine saith, superior summo meo; Confess. l. 3. cap. 6. yet withal he is interior intimo meo. And in another place, Though he be omni luce clarior etc. Ibid. lib. 9 cap. 1. yet he is omni secreto interior, superior to the highest part, & yet he is more interior, than the most inward part of us; Clearer than the clearest light, and yet he is more internal, than the most hidden secret. Illuminating, & teaching by particular favours, those souls which listen to him with particular attention; according, to the good counsel of the same S. Augustine, Audiat te intus sermocinantem, Confess. lib. 11. cap. 9 qui potest: Let him that can be so happy, give ear to that, which thou, O God, art saying to him, there, within. And instructing all such, as are desirous to save their souls, by doing him service, not only with a sufficiency, but even with an over-aboundance of his divine grace. Of the tender love which our Lord jesus shown, by the incommodity which he was subject to, whilst he delivered his Doctrine, to us; and of the surfeit which some are sublect to, if we take not heed, by the abundance of his blesíngs. CHAP. 33. THE Doctors and Teachers of this world, use to be at their ease when they give their lessons; and for fear least crowds should come in upon them, they are separated and secured, by chairs, or pulpits. Many of them, teach for hire; many, for ostentation; and few for mere love of God, or of his creatures, and the pure desire of their profit in virtue and learning. And as for those Religious men who undertake the troublesome task of doing good to the world in this kind, for the love of our Lord; that love of theirs (though (a) The great service which is done to God & the world, by such as instruct youth in virtue & learning, for pure charity. of most excellent service to God and man) is but a spark which hath conveyed itself, out of the furnace of the love of Christ our Lord, by the merit of his Magistery; who is the only original master of all mankind. And he it is, who obtained grace for those others, to become, & to be such, as by his goodness, we see they are. But yet by the great mercy of God, it is made a rare case with these his servants, to be put upon those extreme difficulties, (unless it be amongst Heretics, and Pagans) in the exercise of this function, from which his ardent love, would never give him leave to be free. For even from his first, to his last Baptism, (that is, from the Baptism of water in the River of jordan, to the Baptism, in the blood of that Imaculat clomb, which was himself, upon Mount Caluary) he went, teaching up and down the world, in a kind of perpetual motion: And was subject to a most unkind continual persecution, by the most part of them, whom he did most particularly apply himself to instruct, and teach. It is true, that his Apostles, and Disciples, did follow him throughout, with extreme affection and admiration; but yet withal, they were so very ignorant and unlearned, as could have given no pleasure in teaching them, to any other, but to Christ our Lord. What (b) It is a great mor tification for a wise & worthy person to betyed to the continual conversation of ignorant rude people. greater mortification can there be, then, for a wise, and worthy, and noble person, to be perpetually conversing with certain course, unpolished creatures; without fashion, without learning, without means, and without so much as aptitude to be the better by it. And yet our Lord JESUS, was daily in conversation with such as these. Who knew not how to gather the fruit of that tree of his divine wisdom; though the weight thereof, did make the branches stoop so low, as that they might be, within their reach. How (c) The great meekness of our Lord jesus. meekly did he live in their sight; which was a kind of most effectual Doctrine. How continually did he accompany them, how carefully did he defend them; how sweetly did he allure them; and how strongly did he convince them. And all this he did, in the midst of a thousand corporal incomodities, of labour, and hunger; when after the day was spent in continual penance, the nights would lay hold on him without a lodging. The Foxes had holes, Matt. 8. and the birds of the air had nests, but the son of man, the son of that all-Immaculate woman, that virgin mother, that type of purity, that torch of charity, had not a place where to lay his divine head. But (to the consusion of impatient men who are angry even with their best friends, when they change to be) pinched otherwise, he was fare from caring for any other habitation; but only that he might dwell in the hearts of men by love. Of his Apostles we read, that once, when they had wherewithal, they went to Sichar to buy meat; and returning, they invited our B. Lord to eat thereof. But he excused himself by saying, joan. 4. that he had another invisible food (d) The principal food our Lord jesus, was the glory of God & the good of man Ibid. which they knew not of; and that was the performance of his eternal Father's will, and the perfecting of the work of the good of souls, by the words of his divine mouth. And after this food, he had so fierce an appetite, that he ran panting towards it; and that so very fast, as to make himself weary though he were God; and to be glad to make a seat of that well side, to which the happy Samaritane came for water. It is also true, that Christ our Lord was often invited to eat with others, and he accepted thereof; nay, and he was not invited so much by their desires, as he was by his own love to their souls; & for their good, he made himself all, to all. For he did eat with them to the end that men might not want the Doctrine of his divine example, both in the point of Temperance and Patience. But many of those meats were otherwise of much more mortification to him in several kinds, than the want thereof, could have been; Since it was not in the power of that heavenly wisdom to continue untouched by those teeth of malice, which upon all warnings were gnashing towards him. But (e) The wicked use which the Jews made of our Lord's benignity towards them. Matt. 11. from his facility of descending into their company; and the resolution, that (whilst he was there) he would not show any singularity, they did with the hand of their cankered mind, fetch reasons why they should sell him, for a glutton & drinker of wine. This seems even to have pierced the tender heart of our B. Lord with unkindness; and it drew him in effect to say; john the Baptist, came to you in abstinence & show of penance, & you said he had a devil; myself am come to you without any show of such austerities; but I have applied myself to your conversation: And now you say, that I am a glution. I would fain win your love, but I know not how. I would fain inflame you to the service of God, but your powder it so wet, that no coals of mine can give it fire. And I would to JESUS, that through our sins, we did not see this verified also at this day; when the Sectaries, and Politics of the world, are so fastidious, as that they make faces at his Doctrine, whatsoever it be. Nor will they be convinced, either by the exemplar, visible austerity, and penance of some of our holy Religious Ordes, which were consecrated in the person of S. john; nor by the appliable learned, prudent, humble, & charitable endeavour of some other Institutes which hide their mortifications, for fear of frighting men's weak minds; and which were designed, and recommended, by the lively example & express Doctrine of Christ our Lord, and his Apostles. But woe be to them, who in case of temporal infirmity, have so ill a constitution, as to convert their Physic, into Poison. And (f) This disease both of body and mind is very dangerous. woe will be to these others, in the last day, who in cases which concern the soul, do from truth, take an occasion of continuing in error. Or rather I beseech our Lord JESUS, (even by the memory and merit of that Doctrine, which with so ardent love he delivered here on earth) they may at last find themselves convinced by it; and that embracing it with their will, they may escape all woe. The same discourse is continued, concerning the great love, which our Lord jesus expressed in his Doctrine. CHAP. 34. I Have willingly entertained myself upon the consideration of some circumstances which concern the advantages of this divine Doctor of our souls, beyond all the Doctors which are, or ever were, or are to be. Because though no argument should be drawn from the very Doctrine itself, to prove the love of him that taught it; yet his person alone, and the very manner which he held therein, was such, as aught to oblige the most rebellious minds that live, to all obedience. Our Lord JESUS himself, (notwithstanding that he had incomparably the greatest humility that ever was possessed by any soul) did yet well understand, and justly prise the dignity of his own person so fare, as to know, that he took no authority from his Doctrine; but that his Doctrine took it all from him. Yet so great was his goodness, that although he were as perfect God, as he was perfect man, he (a) The sectartes will be believed upon their words; yet Christ Lord, would not exact so much of the jews. would not yet oblige us to believe it, unless first he had proved it, by infallible testimonies. But that being once done, he was not to indignify, & diminish any one word of his Doctrine and decrees, by alleging reasons and proofs; but only & simply to affirm it: This point I touch diverse times, because occasion is ministered very often; and even Popes and Princes (who are but dust, and ashes) do hold this style, and are wont to send out their decrees, and to make their Edicts, in a positive and express form. And whatsoever earnest asseverations or reasons should be added for the grace & strength thereof, would many times be, but as a contrary means to that end. So that the (b) Even the play nnes of the delivery of the doctrine of Christ our Lord gives it great authority. plainness of the delivery of the Doctrine of Christ our Lord, is a vehement prose of the divinenes of it. Since, being void of all those helps of art (in the arm whereof, all other Doctrines put their hope) this alone is a Doctrine, which dares expose itself plain and naked. And in despite of the whole wicked world, it life's, it breathes, it gathers ground, and strength amongst all the venomous weeds of the world. And in despite of ignorance, sensuality, and sin; it strikes at the root, not only of all things, which are contrary to God and goodness; but even of all things, which are less good and perfect. And it (c) The Trophies which the Doctrine of Christ our Lord erecteth in the heart of man. erecteth Trophies, and keepeth triumphs in the profoundest part of the hearts, of the civilest, the worthiest, the learnedst, the wisest, and the holiest people of the whole world. The more sublime authority this Doctrine hath, and the more advantage otherwise; the more infinitely are we Catholics, bound to that divine goodness, which with an eternal love, did make choice of us, as the disciples thereof. And to the end that we might the more easily conceive it with the understanding, and the more faithfully retain it with the memory, it pleased that altitude of divine wisdom, to abase itself to our mean capacity. And (when the Doctrine of it self, would not perhaps have been so well received) to set it out, by allusions and Parables; yea and many times even they, are borrowed, but from the figures of mean bodies; See every where in the holy Gospel. as of Ploughs, of Corn, of Nets, of Fishes, of Leaven, of Mustardseed, and the like. Establishing, by that familiar and easy means, a kind of commerce and traffic between things divine & humane, in the minds of men. And indeed if this Doctrine had not been brought by the sweet hand of God, to carry a great proportion to man's nature, assisted by his holy grace; what possibility had there been, that it could have wrought such wonders in the world? Making (d) The divine wonders which the doctrine of Christ our Lord hath wrought in the world. so many Kings and Queens for the love of Christ our Lord, become voluntary beggars. Making youth become chaste; old age obedient; knowledge humble; austerity so sweet and pleasant, as that there are, and have been million of people, in the Catholic Church, (and our Lord be ever blessed and praised for it, and he knoweth that it is true, (whatsoever any Soctary shall either say or think to the contrary) who instead of fine linen, have enclosed, & claspedthemselues, within Girdles of wy●e, and shirts of hair; Instead of delighfull bathe have taken frequent disciplines in blood; Instead of curious and costly beds, have spent their whole nights upon the hard ground; Instead of sumptuous banquets, have entertained themselves in rigorous fasts. And lastly instead even of lawful pleasures, have exercised themselves, with great attention, in the mortification of the faculties, and senses, both of the body and mind. This I say they do, & they have done; and that, with all the secrecy they could; and only, in contemplation of the love of our Lord jesus; & in conformity to his divine life and Doctrine, which requires men to look upon his example, & to live thereafter; & which proclaims to all the (e) The abnegation of ones self which is required by the doctrine of Christ our Lord. Luc. 14. joan. 12. joan. 6. world (as instantly I shall touch again) that, If any man would come after him, he must deny himself, & take up his Cross & follow him. For he that would save his life, should lose it, and he that would lose his life for him, should save it. If a sectary or libertine shall hear this Doctrine he will be sure to say that it is Durus sermo. A bit which hath a bone in it, so big, as that he knows not how, either to chaw, or swallow, and much less digest it. And yet this very bit, this bitter pilwhich is so unsavoury to the man, who is all made of flesh and blood, being wrapped up in the golden words of our Lord, doth in the taking it down, grow so full of delight and gust, (through the puissance which it hath over the souls of such as do seriously & sincerely love him) that no penance in this life, could be so grievous to them, as if they should be boüd from doing penance. And see now by this, whether the Doctrine of Christ our Lord be not of strange power, and strength; and whether his divine Majesty, have not infinitely loved us, who hath made weak men so able, and so willing to embrace it for the love of him. This (f) This doctrine as it is on the one side effica cious and strong; so on the other it is smooth & sweet. strength, wherewith the Doctrine of Christ our Lord abounds, is no rude or coarse kind of strength; but rather it is like some one of those most excellent Mineral Physics, which is exactly well prepared. For together with the discharging of peccant humours, (which useth to carry with it, a kind of pain) it is a cordial withal, and it comforts the very substance of the soul, incompably more excellently than that other Physic can, the nature of the body. Besides, there is not here, any one receipt alone for the cure of souls; as there be Empirics enough in the world, who (withal their brags) have but some one medicine or two, for the corporal cure, of as many patients as they may chance to have. But here, are fully as many helps, as there can be motions in the mind; & this Doctrine is fit to work upon them al. For who sees (g) The several ways, whereby the heart of man, is helped by that Doctrine of Christ our Lord. not, how it abounds with exact commandments; express prohibitions; high and holy counsels; heroical examples; a clear notice of benefits already received and faithful promises of more; sweet admonitions; severe reprehensions, and terrible threats. To the end that no man may be able to defend, or even excuse his disobedience, with any appearance of reason; but that every one may, as he ought, submit himself. What misery can that be, whereof here he may not find a remedy? what doubt, whereof he may not find a solution? What pious affection, whereof he may not find an inflammation? What virtue would he obtain, or what vice would he avoid, wherein he shall not find a world of counsel & address? And in a word, what thought of God, or of himself, can he have, with any relation to his comfort, either for this life, or the next, which being a good student of this Doctrine of Christ our Lord, he may not easily apparel in that rich and choice wardrobe of his, with iaculatory prayers and aspirations. I say not only significant, but which have withal, so much of the ardent, of the great, and of the noble, as it will become the ears of God to hear, & will not become his merciful heart not to hearken to. The incompar able purity of the Doctrine of Christ our Lord: and with how great love he helpeth us towards the practice thereof. CHAP. 35. THIS divine Doctrine of our Lord JESUS doth no way abrogate the moral law, or ten commandments; but it doth avow and ratify the same. Though, for as much as concerns the judicial and Ceremonial laws, (under which the people of God did live, before the coming of our Messiah) it perpetuated only the real verities, which were contained therein; and it did destroy and bury (though yet with honour) those parts thereof, which were but figures of the coming of Christ our Lord. We say therefore most properly, that to be the Doctrine of this divine Doctor, whereby either some Truths were revived, which through the wickedness of men were neglected, and laid to sleep, before his coming; or else whereby some others were published to the world, which in perfection did exceed the former, and many of them were not so properly enjoined in the nature of a commandment, as they were taught us, by the counsels of Christ our Lord. This (a) Where and how the body of the Doctrine of Christ our Lord is delivered. Doctrine of Christ our Lord, is partly delivered to us, by the Tradition of the holy Catholic Church, as we shall see afterward, and partly in holy Scripture. And in this holy Scripture, most of those particulars are contained and expressed which show the perfection and purity of his heavenly Doctrine. This is done after a most particular manner in that divine sermon, whereby his Disciples and we in them (if we also will be his Disciples) Cap. 5.6. and elsewhere, in all the parts of the gospel. were instructed upon that hill; and S. Matthew delivereth it by the words of our Lords own sacred mouth. He proclaimeth the eight Beatitudes; where he annexeth not felicity to the comodities and pleasures of this life: But to poverty of spirit, meekness, mornefulnes, hunger, and thirst after justice, mercifulness, purity of heart; Peace making; and to the being persecuted, and reviled for the cause of Christ our Lord. He lets men know, withal, that for no respect they must break the least tittle of the law of God. That men must not be angry, nor give any injurious word to others. That we must not consent, to so much as the least dishonest thought. That no man or woman must be divorced, upon the committing of less than Fornication; and that neither of them, shall marry again till the other dye. That we must not sineare at all. That we must not so much as resist oppression. That we must love even our very enemies. That we must give Alms, and fast, and pray, without ostemation. That in all things, we must have a most pure intention. That we must cast away all solicitude, concerning ourselves, and leave all, to the good providence of God. That we must reform ourselves, but not so much as judge, any other man. That we must cut of, and cast away all occasions, & causes of scandal and sin; how near, or how dear so ever they may be to us. That we must strive to enter into he aven, by the (b) Of mortification and penance. narrow gate. That we must aspire to chastity, though every one will not reach so high. That we must be perfect, as our heavenly Father is perfect. And that whoso ever will be so, must sell all that he hath, and give it to the poor, and follow our Lord; and that such a one, shall have his treasure in heaven. That if any man would come after our Lord, he must deny himself, and take up his Cross and follow him; For he that would save his life should lose it, and he that would lose his life, should save it. That his disciples must go in Mission for the conversion of souls, without depending upon the having of any viaticum; or the wearing so much as shoes; or carrying a wallet with them for any provision. That they must look persecution, and even death itself, in the face, and not so much as premeditate what they are to say for themselves, in those occasions. These are the most fragrant flowers, whereof that rich garment is woven, or rather these are the most choice jewels, whereof that precious Crown is composed, which Christ our Lord, brought down from heaven. With intention to put it upon the heads of all such persons, as meant to be disciples of his Doctrine, and to become Graduates in his school of Perfection. And (c) The faithful practice of the Doctrine of Christ our Lord, makes men happy even in this life. verily even in this life, the study, and practice of this Doctrine of Christ our Lord, doth make men happy, after a sort, and put them here into a kind of taste of that felicity, whereof they are to take the whole daughts hereafter in the kingdom of heaven. For so great is the purity & power thereof, as to lodge a man out of the reach of humane things; by making him place his felicity even in Crosses, both of pain and shame; whereof, in such a world as this, he shall be sure to have no want. And to make him see, that his misery consists in nothing, but in swerving from this way to his felicity. Happy is he, who feels the truth of this in his soul; and most miserable is he, who although he feel it not, will not yet believe that the thing is true. For he who believes not this truth, will never seek it; and he that seeks it not, will never find it. It cannot (d) Considerations which facilitate the practice of this Doctrine. be denied, but that this Doctrine requires hard things at a man's hands. But so it must be considered, that he who teacheth it, doth withal, give much grace, wherewith to learn it. A burden is more or less grievous, according to the strength more or less, which he hath, who is to bear it. And it is no heard matter, for one who is of infinite power, to give us strength to carry according to the weight of that which is to be imposed; and especially, if that power be accompanied with a goodness which is as infinite. Indeed, it we consider the Doctrine as it is in itself, we may say, it is not only hard, but impossible; and especially it will seem so then, when we accompany that thought, with a deep consideration of the miserable frailty of our nature; the strength of our passions, and the importunity of sensible objects, which solicit and haunt us, even to death in every corner. But yet, on the other side, we shall believe it, to be both possible and easy, if we remember, as I was saying, the omnipotent, wise love of Christ our Lord, the abundant grace, which is derived to us from the merits of his holy life and death; the example of many Saints, who having been made of the same metal with us, have, by the favour of God and their good endeavours, translated, as it were, their souls, out of this wilderness of beasts, into the paradise of Angels, even before they parted from their mortal bodies. And not only hath this been performed by Sains deceased; but we do most certainly know, and converse with so good servants of God, as that, in great measure, they arrive to it also in this life. So that we have all reason to be full of hope, that by the same means we may follow, whither (e) Wear left without excuse, it we do not follow, where so many are gone before. they have gone before. Or at least we are to confess, that the fault is no bodies, but our own, if we do it not. For if it be a burden, Christ our Lord will make it light; and if it be a yoke, he will make it sweet. And he who thirsteth after comfort, is inviced by the loud cry of Christ our Lord, to go & drink thereof, at that living fountain of his grace. And a promise is made to all the world, joan. 7. that whatsoever shall be asked of God in the name of Christ our Lord, shallbe granted. Matt. 11. And whosoever is either loaden with sin, or doth labour, under those punishments, which, as the relics of sin, do hang upon him; is alured by the voice of Christ our Lord himself to repair to him, that he may be refreshed. And indeed, what refreshing or comfort is there to be had in this life, till self-love be laid down, and the pure and perfect love of Christ our Lord be taken up, in the practice of his divine Doctrine: self-love, and selfewill it is, which puts us to such pain in this pilgrimage. For these are the roots of all our inordinate affections, which place us as upon a beacon, where we are subject to all the winds of perturbation and passion, which can blow; either of desires, or hopes, or fears, or any other care whatsoever. Yea, and if we watch ourselves well, we shall find sometimes, that even concerning the same people, or things, we are, in effect, at the (f) This is most true how strág soever it may seem self same time, both in hope, and fear; in love, and yet in hate; in a burning kind of little envy against them, and yet upon the main, with an ardent desire of their good. And in fine, we know not sometimes, what ourselves would have, nor what we ail. What marvel is it then, if we be often unlike, to what we had resolved to be, & that we are so extremely unequal, so mutable, and so miserable? How can we choose, but be perfect slaves, if thus we tie ourselves to self love, which gives the plague & death itself to all true liberty of spirit, professed and imparted, by the practice of the Doctrine of Christ our Lord, which is only able to make men free. This is not that profane supposed liberty, to (g) The lewd liberty of the Gospel of sectaries. which the sectaries of this age do intytle their Gospel, and which is indeed but express subjection to sin and true slavery. But true Christian liberty doth consist in untying the soul, from all imperfection & sin; in subduing & mortifying our inordinate inclinations and passions acoording to the pure and perfect law of Christ our Lord; and in a word, in reacquiring (for so much as can be done in this life) that state of innocency, and that perfect subordination of sense to reason, and of reason to God, which by Adam was lost in Paradise. And if still it shall appear to us, that (even supposing but ordinary grace) this enterprise do carry difficulty in the bosom of it; yet consider at least that no great thing can be done without some difficulty. Consider how (h) The infinite pains which is taken by worldly men for trash. the soldier labours for a little pay; The Courtier for a miserable suit; the scholar for a smack of vain knowledge; The Merchant for increase of gain; The husbandman for the hope of a good harvest; The Shepherd for the thriving of his flock. Consider the torments which sick and wounded men endure for the recovery of a little corporal health; and the sensual person for the obtaining of his bestial pleasure. And be thou sure to believe this most certain truth; that the perfect service of God deserves in no sort to be accounted painful, in respect of that deadly affliction and torment, which the tyranny of our inordinate affections, & worldly pretences doth daily, and hourly put us to. And know this withal, that still the stronger those passions grow, the more un worthy servitude do they also grow, every moment, to hold thee in; besides the mortal wounds which they often inflict upon the soul, wherein if it die, it is damned withal. Whereas a true (i) The happiness of a true servant of God. Disciple of this Doctrine of Christ out Lord, hath the happiness to study under the care, and in the eye, of an omnipotent Doctor. He walks perpetually secure, because he is ever in conformity, to the holy, and wise will of God. He is daily gaining upon himself. He is fed, now and then, with particular comforts of Gods holy spirit; in comparison whereof, all the lying pleasures of flesh and blood are no better than a smoky chimney to a tender sight. He finds himself generally to grow stated in a kind of quiet joy, and an immoveable peace of mind; though this indeed, admits of great variety of degrees, more or less, according to his endeavour, and concourse with the divine grace. And although (k) The very desire of perfection, is ● good step towards it. a man should never arrive to the very top of perfection; yet that proportion whereof he cannot miss (if he faithfully endeavour to procure it) will be a liberal reward of greater pains, than he can take. For besides the contentment of being still in strife towards God; he will find it seated in his very soul, as a most certain truth; That the very mere desire of perfection, if it be a sound one indeed, gives such a savoury kind of comfort, as puts all the base contentment of this world to silence. By this endeavour he shall also be defended, not only from mortal, but even from wilful venial sins. And he is already possessed, of as great security, as can be had in this mortal life of ours, that he is ordained for heaven; in reward of that reverence and obedience, which here he hath performed, in learning and practising the divine Doctrine of Christ our Lord; which he came to teach us with so infinite love. But yet further we ought to be his everlasting slaves, in that he was pleased that so principal a part of this very doctrine, should not only be delivered, but should remain recorded, and written in holy Scripture for our instruction and comfort, as partly we have seen already, and will yet appear more particularly, in the Chapter following. Of the unspeakable Love of our Lord jesus, in ordaining, that the greatest part of his divine Doctrine should remain in writing: and of the great benefit which grows to us by the holy Scripture. CHAP. 36. HOw clearly is our merciful God, as good as his word, in fulfilling the promise which he was pleased to make to us by the mouth of the Prophet Esay: Isa. 30. Non faciet auohere à te ultra, Doctorem tuum; & erunt oculi tui videntes praeceptorem tuum etc. and again by the Prophet joel: Filij Sion exultate, & laetamini in Domino Deo vestro, quia dedit vobis Doctorem justitiae. Our Lord will not make thy Doctor fly away any more; and thine eyes shall see thy (a) A most tender expression of the love of God in the teaching of man. Teacher. And thine ears shall hear the word of him, who admonisheth thee behind thy back. This is the way, walk you in it; and decline you neither to the right hand, nor to the left. Rejoice ye children of Zion, and be joyful in the Lord your God, because he hath given you a Doctor of justice. That God did give us this Doctor for the instruction of our souls, we know by faith; and we feel by grace; and the Church his Spouse, is daily recomending it to our memory. But (b) The holy Scripture doth most lively represent Christ our Lord, as it were, to our very eyes. that yet, he was so to be here, as never to remove, even as it were, his visible instructing presence from us; this blessing is chief afforded to us, by the holy Scripture. For thereby we are daily, and hourly told, so many particulars of his sacred person; how he looked, how he walked, how he spoke, how he groaned, how he wept, how he prayed, and how he preached; so that besides his real presence in the B. Sacrament (for upon that I shall reflect hereafter) we esteem ourselves to have him still even personal, after a sort, amongst us, and to be as it were, chained with our eyes, to that divine countenance of his, and with our ears to those heavenly words, and with our hearts to those immense benefits, which we find him to have poured upon our fore fathers, and by them on us. Our Lord forbidden, Psalm. 32. that we should be like that horse or mule which hath no understanding; but when the Master hath fed him full, and fat, doth abuse his care, and give him perhaps a kick, instead of doing him painful service; yea and that for nothing else, but because he had been so liberally fed. For even such shall we be, if the riches of God's mercy towards us, should incline us rather to a fastidious kind of contempt, then to an obsequious reverence & respect. If our (c) Consider well of this truth. Lord JESUS had not been so gracious, as to inspire his servants to write his story; or to enable his Church to preserve it from the consumption of time, and the Canker of Heresy, and the inundation of Infidelity; how willingly would we have sold ourselves into our shirts, to have obtained so great a favour at his hands? If we should only have known, that when our Lord lived on earth, he had conversed with men; & had expressed himself to them, at large, by words; sometimes by way of Sermons, sometimes of Parables, sometimes at meals, sometimes in the working of miracles; That he spoke at large, joan. 14. at that supper which was the last he made on earth; and in the Garden, Luc. 22. when he boiled himself in a bath of bloody sweat; & upon that Cross when he left his most precious life, in the midst of cruel torments, and most bitter scorns which broke his heart, (though indeed he died, of pure love to us) but yet withal that those words of his, were lost, & that they had not been kept upon record; or if they had been kept, that now they could be found no more: What labour, I say, would we not endure; what charge would we not undergo; what danger would we not incur with joy, so that by means thereof, one word of his might be recovered and known? And in that case, how should we be still sounding it out with our tongues; and on graving it upon our hearts, and entertaining ourselves, day & night, in the cogitation & contemplation thereof? But (d) They have little knowledge of God who grow not in love and reverence to him, the more they treat with him. now it may be feared, that plenty itself, hath made us poor; and familiarity hath bred contempt; and that our queasy stomaches, are overcome and gone, through the only smell of such a sumptuous feast as we are invited to; whilst such a world of those very words, which Christ our Lord did use in holy Scripture, are set before, not only our mind, but even our very eyes and ears, by our holy mother the Church. If it be so, let us pray, that hereafter such a great ingratitude may be fare from us; and let us begin to cast our hearts; at the feet of our Lord, for so incomparable a favour. The Canon of this holy Scripture, is therefore that which doth contain, as hath been said, the chiefest part of that divine Doctrine, which our Lord JESUS came to teach on earth. I say the chiefest part; for it is not al. But our Lord JESUS taught many things, both by himself, and by his Apostles, which we are all obliged to believe, and yet they are not expressed in holy Scripture. And so he told his Apostles and Disciples: That (c) The proof of Tradition joan. 16. he had many things to say to them, but that then, they were not capable thereof. And the Text itself doth also affirm, that he conversed with them between his Resurrection and Ascension, discoursing by the space of Forty days, Luc. 1. of the kingdom of God, which is his Church. And it cannot be, but that then, he told them of many of those very things, whereof he had known them to be incapable till that time; and yet the holy Scripture gives very little account thereof. The Baptism of infants was not particularly taught in holy Scripture: the Sacraments indeed were instituted, by our B. Lord; and S. Paul said, 1. Cor. 11. he would give particular orders, in that of the blessed Sacrament, when he should arrive with the Corinthians; but what those orders might be, we can know no otherwise, then by the tradition of the holy Church. The Sabaoth, was translated from the Saturday, to the Sunday. Many Ceremonies of the old Law were abrogated, and some of them permitted, as namely (f) S. Paul did circumcise Timothy. Act. 15. Circumcision, with many others; and some even commanded for a time, as the abstaining from the eating of blood, or strangled meats, and the like. But how long, or short that time was to be, we have no news out of holy Scripture. Nay this Canon of the very Scripture, itself, wherein we are so happy as hath been said, and whereupon the Adversaries of the Church, for the disguysing of their disobedience and pride, will needs pretend to rely, as upon the entiere rule of Faith, & the sole judge of controversies in religion, is no way declared to us, by any one text of holy Scripture. But it is only authorized (in respect of us) by the voice & sentence of the holy Church. Many, & many other instances might be also given; by the clear light whereof, it would appear, that the whole Doctrine of our Lord, is not contained in holy Scripture. Nor (g) In what sense the holy Scripture may improperly be said to contain the whole Doctrine of Christ our Lord. can it be truly said to be all contained there, in any sense, unless it be, because the holy Scripture, doth plainly show the marks of the true visible Church of Christ our Lord; and doth teach, that the decrees thereof, Matt. 18. are to be obeyed in all things, without appeal. Which Church, because it possesseth, and dispenseth that whole Dopositum of true Doctrine, concerning the service of God, which S. Paul did so recommend to S. Timothy, the holy scripture, 1. Tim. 6. may in some sense, be said, to contain the whole doctrine of Salvation; because it sends us to the Church, which doth indeed particularly contain and teach it all. But nevertheless, it is certain, and we still confess it again and again, to the unspeakable joy of our hearts, that the holy Scripture itself, holds the greatest part of the Doctrine of Christ our Lord. And therefore (as I was saying) much of that which I delivered before, concerning the excellency of his Doctrine, both may, and aught to be most fitly applied to holy Scripture. And because there occurreth somewhat concerning the particular eminency of this holy book, which hath not particularly been touched before, I will here the rather reflect upon it, because we may easily see thereby, the dignity of our Lords love therein. How careful we must be, not to berash in the use of holy Scripture: and of the great obscurity thereof. CHAP. 37. FIRST therefore, for our comfort, and to the end that no place at all might be left for doubt, he was pleased that it should be written by the spirit of God; whereby (a) The infallible truth of holy Scripture. it grows to be as true, as truth itself. And in this we are of so firm belief, as that there is not one little in it, for the defence whereof, from the least aspersion of the least injury, or error, we are not willing to lay down a million of lives. This is an homage which we neither own, nor pay, to any other book. But to this, it is most due, both for the irrefragable truth, which it carrieth; and for the love wherewith our Lord resolved, that in cases which did so much concern us, he would have us know his mind. Yet heerin his meaning was, that still for our relying upon the true sense thereof, we should be ruled, by our betters. For else how (b) Howsoever holy Scripture is infallibly true in itself, we shall grow into error by it unless it be interpreted by the Church. infallible soever the holy Scripture were, in itself; we might make it, through our fault, an occasion of being much deceived, in the belief and worship of Almighty God; through the abundance of difficulty, which is therein, as will soon be shown. In the mean time, let us consider the supreme nobility, which the spirit of God hath used, in conveying his sense, into these words. Though why do I speak of any single sense, as if there were but one; whereas indeed, as it treats of high things after an humble manner, so though it treats of but a few things, it, doth it yet, after a copious manner; Alta humiliter, Confess. l. 12. cap. 30. & pauca copiosè, as S. Augustine saith. And the same excellent Saint, doth prove else where at large, or rather he doth not so laboriously prove, as take it from a known and certain truth; That out of few, and they, the self same words, Ibid. c. 25. a great number of most true senses may be drawn. He saith moreover, That he can see no reason, Ibid. c. 31. why the man who wrote them (which in his case was Moses) should not be believed to have known, and seen all those senses, in those words; (Per quem, Deus unus, sacras literas, vera, & diversa visuris, Ibid. c. 26. multorum sensib us temperavit.) He by whose ministry, our Lord did accommodate, and temper the words of holy Scripture, to the several, and yet all true senses, which many men would pick out from thence. The Saint, doth else where, make the case his own, and delivereth himself in this manner. If (c) S. Augustine shows the variety of senses, of holy Scripture; and why he that wrote it did understand those diverse senses. I had been Moses, and that I had been enjoined to write the book of Genesis, I should have wished to have had such a gift of speech, and such a way of composing; as that they, who could not yet understand, in what manner God createth, should not sly off, from the words, as being too hard for their capacity. And yet they again, who were able to understand it, (into whatsoever true sense or meaning they might have come, by their consideration thereof) might have found, that the same, had not been left out in those few words, which thy servant used. And if any other man should yet, in the light of truth, have seen some other sense; neither should that also, have been found wanting in his words. And this discourse he shutteth up, with saying shortly after; I will not therefore, O my God, be so precipitated in my judgement, as to believe that man, not to have deserved this favour at thy hands. Without doubt, Moses meant, and thought, by those words, when he wrote them, whatsoever we are able to find true therein; as also whatsoever therein, is to be found, though we cannot find it, or at least not yet. How (d) The Nobility of holy Scripture. noble and how excellent a thing doth it appear by this, that the holy Scripture is. And how great a benefit, and withal how high an honour hath God imparted to man, by putting such a book into his hand, as whereof S. Augustine saith else where, That our B. Saviour is God humaned; and the holy Scripture is God proclaimed, or preached. And we may, by this excellent means, both hear what he saith to us when we will, and make him also hear, whatsoever we have a mind to say to him. The supernatural excellency of holy Scripture, is evident, not only by the multitude of true senses, which even the same words affoards; but by the mysterious expression which it makes of the very things otherwise. We may see (saith Fa. Salmerõ) in those Canonical books, certaine most high sublime senses & meanings; In his prolegomena. 2. vested over, with a poor & humble garment of words; as if it were a kind of divinity, united to the humanity; Or as a Christ laid in a Manger, wrapped in clouts; so as that even thereby, the height of holy Scripture doth appear. It is also contrived, with such a kind of temper, that sometimes it is obvious, and of easy access; and someytmes again, very obscure, & hard. Thus saith Father Salmeron. Confess. l. 3. c. 5. And S. Augustine giveth this judgement of it, That it is not a thing understood by men who are proud, nor yet discovered to such as are children. But that it is humble in show, and sublime in substance, and overshadowed with mysteries. This following proposition, at the first sight, may seem perhaps a little strange, That from the very difficulty of the holy Scripture, to their understanding, for whose instruction and comfort it was written; an argument should be fetched to prove the greatness of God's love even therein. But in itself the thing is most sincerely true, Salmeron in Proleg. 2. & I will hope to make it clear (by the help of that good man in the margin) out of the excellent fruits which grow to us by this very obscurity. I will first procure to prove, both out of him, and the glorious S. Augustine, that indeed it is very obscure, and then how it grows to be so; though the pride of Sectaries be so great, as to make even the profoundest Doctrine of Christ our Lord, to be most easy, whensoever themselves will vouchsafe to be the Doctors of it. S. (e) The great obscurity of holy Scripture. Augustine who may well go for one of the wonders of the world in point of wit, did avow in his Confessions (whether his humility would or no) that when he was not twenty years old, he understood Aristotle's Predicaments without any teacher at al. And there he taketh God to witness, Confess. l. 4. cap. vlt. That of himself he read, and understood all the books, that he could procure, which wrote of any of the liberal arts. And afterward hath these words: Whatsoever I read, concerning the arts, either of Logic or Rhetoric; whatsoever of Geometry, Music, and Arithineticke, I understood without any great difficulty, and without the instruction of any man, as thou O Lord my God, dost know. And yet to see how the same S. Augustine, (being not afterward, at the only age of twenty, but more than twice as many years (when he wrote the book of his Confessions) doth well show how fare off he held himself, even then to be from being able to understand the holy Scripture; be but pleased to read the second Chapter of his eleventh book, where he begs light and strength; and conjures our Lord by so many titles to inspire him with the understanding thereof, with so ardent affection, and almost affliction of mind, that it would in a manner, half grieve ones heart, to see him in such straits. See also, in another place, if the eye of his soul (with having in it such a deal of the Eagle as it had) did not tremble, and dazzle, with beholding the mystery, and majesty of holy Scripture. For thus he saith, speaking of the first words of the first book, which is that of Genesis. Mira est profunditas etc. Confess. l. 12. c. 14. Wonderful (saith the Saint) is the profoundness of thy words, whereof yet behold, the superficies, or appearance, doth even smile upon us little ones. But yet the profoundness thereof in the same holy Scripture, Proleg 2. fol. 10. as is abundantly proved by Salmeron, and (amongst other instances) he showeth how the Prophet Osee saith of his own prophecy, in the end thereof, Who is wise that he may understand these things; and who is intelligent, that he may know them? Which implieth not yet, an impossibility, but only a great difficulty, In Proaem. l 1. Comment. in Ose. 2. Pet. 3. as S. Hierome notes. And S. Peter affirmeth, that there were some passages in the Epistles of S. Paul hard to be understood, which unstable, unlearned people, did pervert towards their own perdition; as they also did other scriptures. So they also do, in these days, wheresoever heresy hath set her cloven foot. And that complaint is most justly made in these sad times of ours, Epist. 13. ad Paul. which S. Hierome made in his tyme. Agricolae, Coementarij, fabri metallorum etc. Clowns, Daubers, Smiths, Wood-cleavers, Butchers, Dyers, and the like, cannot learn their trades, without a teacher. But every prating old woman, every doting old man, and every wrangling Sophister; and in fine, who will, may presume to lay hold upon holy Scripture, and to toss it, and teach it, before they have learned it. And for my part I confess, that in my life I have nor heard of many things, which might make a man laugh and weep both at once; then, that one passing once in a prison of London, from one chamber to another with a candle in his hand, which the wind blew out; and stepping in hard by to light it in a little Cellar, where Ale and Bear was to be sold, he found the Tapster very gravely leaning upon a barrel, with his Bible lying open before him. And forsooth he was in study of the Prophecy of Ezechiell. So that I know not whether ignorance be more blind, or pride more bold. But these kind of men may learn to be confounded when they consider that even the B. Apostles, after they had heard so many Sermons and Parables delivered and expounded by Christ our Lord himself: And after having enjoyed his divine conversation for the space of three years together, were yet so fare from understanding the sense of holy Scriptures, that our Lord himself was fain, immediately before his Ascension, to appear to them expressly for this purpose, that he might instruct them, and open their meaning to them. Which may sufficiently serve to show how full of difficulty they are in themselues, & how impossible to be understood but by the particular favour of that Doctor of our souls. How the holy Scripture grows to be so very obscure, and of the infinite wise love which our Lord hath showed to us even therein. CHAP. 38. I Will touch, in a few words, out of Salmeron, the chief reasons which make the holy Scripture so very hard, Proleg. 2. fol. 14. that so I may come to show, how the tender love of our merciful Lord doth evidently appear to us, even therein. This (a) The height of the mysteries of Christian Religion difficulty is partly caused, by the magnitude and multitude of the mysteries, which are there delivered, surpassing all humane understanding, and which are able even to amaze the mind. As that of the B. Trinity, the Predestination and Reprobation of souls; The Incarnation, death, and Resurrection and Ascension of the son of God. The Institution of the B. Sacrament, & such like. The variety even of literal senses, whereof the very same words are capable, and which are assigned by the holy Fathers themselves; besides those other senses which are mystical, and spiritual: The (b) Predictions of future things. Predictions of Future things, which do abound in holy Scripture, and which, as they be hard, even in their own nature, so here, they were much harder to be understood, because the holy Ghost, had sometimes an express design to hide them, under certain metaphors, to the end, that on the one side, they might lie close, from the notice of wicked kings, (who otherwise would have put the Prophets to present death) and on the other side, that those mysteries might grow, in fit time, by means of prayer and other diligences, to be conceived, and known by the faithful people of God. The seeming of evident contradiction, which is in several places of holy Scripture. As where it is affirmed, that God said, upon the first day, let light be made, and light was made; and yet it is also said, That the sun was made upon the fourth day. The variety (c) Variety of tongues. of tongues, wherein it was written, and into which it is translated, every one whereof hath several manners of speech and several Proverbes and Parables. The great multitude of (d) Multitudes of Tropes & Figures. Tropes and Figures, of all kinds; which every where do so abound, that even the most learned, have enough to do. The extent (e) The arts and sciences, which holy Scripture doth comprehend. of so many Arts and sciences, as are comprehended by holy Scripture; without the understanding whereof, it cannot also be understood. The (f) Universal propositions which yet are not universally to be understood. multitude of universal propositions, which yet are not universally to be understood; as, All things are lawful to me, but all things are not expedient etc. The great number (g) Places subject to variety of sonses by reason of diversities of natures & people. of places, which are subject to an ambiguous sense; both by reason of diverse distinct persons in one, and the same divine nature (as in the B. Trinity) as also of diverse natures in one, and the same person, as the divine and humane nature of Christ our Lord. The (h) The different states of the Church. two different states of the Church, Militant and Triumphant; and the (i) The double coming of Christ our Lord. double coming of our B. Saviour, once in humility to redeem us, & once in Majesty to judge us. The (k) The sudden change from one person to another. sudden and instant change of the persons, who are brought in, to speak, and the persons also of them, to whom the speech is made; which is very often used, in the Prophets and Psalms. Neither (l) The limitation of things enjoined to some and not to others, and yet no limitation expressed. are all things meant to be enjoined to all, but some things only to certain, and peculiar persons; by the not knowing of which difference, unadvised men are led on, to error. The (m) The easy passage which is made from the letter to the spirit, and from temporal things to eternal. easy and frequent passage from the letter to the spirit; from carnal things to spiritual; from temporal to eternal; from the Kings of Israel, to the King Messiah; and so also, there is often passage the other way from the spirit, to the letter, and so in the rest. It is also made very hard, by the Equivocation (n) The ambiguity of the Hebrew tongue. of words, whereof the Hebrew tongue, is so full. Which since it was the first, and consequently the most compendious, and short, of all others; it must necessarily contain many several significations, in few words. And from hence it grows, that generally such variety hath been found, in the Translations of the old Testament, and some part also of the new. Nay (o) The misplacing of points etc. the very difference in placing a point, doth make sometimes a different sense; and so doth the manner either of writing or pronouncing a proposition. As namely (when it is ambiguous, whether any thing be affirmatively, or Ironically, or Interrogatorily to be read). This, with more is showed, by Father Salmeron. For these, and for many other reasons, the understanding of holy Scripture is very hardly learned; and we see by sad experience, what divisions do abound in the world by occasion thereof; when men will call disobedience and pride by the name of holy Ghost, and Evangelicall liberty. There are amongst Sectaries of several cuts, and kinds, sixteen different opinions concerning their Doctrine of justification. All which they severally do yet pretend to be grounded in holy Scripture and yet this Scripture it is, which they will have to be so clear and plain. And upon those four words, Hoc est corpus meum, This is my body, there are almost fourscore diversities of opinion. Our adversaries themselves, do by their deeds of disagreement with one another, proclaim the difficulty of holy Scripture; which yet in words they will deny; that so they may be excused in making it say what they list. The truth is this; That indeed it is full of difficulty, and our Lord who made it so, did with infinite love provide therein for our good, and that, more ways than one. For (p) The many and great goods we get by the very difficulty of holy Scripture. See Salmeron uhi supra. thereby we are obliged, as Father Salmeron doth also further show, to confess the unspeakable wisdom (q) We are brought to a great belief of the high wisdom or God. of Almighty God, which doth infinitely surpass all knowledge, or conceit of ours; even then, when he vouchsafeth to express himself by words, the ordinary signification whereof we understand. And (r) Our pride is humbled. by this means he depresseth pride in us, and deprives us of all confidence in ourselves. Hereby (s) It spurs us on to prayer. Psalm. 119. he doth also stir us up, to make, with all humility, most earnest prayer to his divine in majesty that he will open to us the secrets of his law; as we see S. Augustine did, and all the Saints have done; & especially King David, who was ever singing of this song. It also grows, through the great obscurity of holy Scripture, that the Church is filled with much variety (t) It breeds great variety of divine knowled● in the Church. of divine knowledge; neither is there that possibility, to draw several true senses out of plain & easy places, as out of such as are obscure: According to that of S. Augustine, The obscurity of divine Scripture is profitable for this, that it begetteth & bringeth to light several Doctrines of truth; whilst one man, understandeth it after one manner, and another, after another. And (u) It breeds diligence in study, and care to conserve in memory. for this very reason also learned men are incited to a more diligent, and earnest study thereof. And consequently they will entertain that knowledge with more gust, which they have acquired with more labour. This (x) It inviteth us to purity of life. obscurity, is also a cause which makes us purify our souls the more, because like, love's his like. And holy things will never be well comprehended, but by holy persons. Moreover it helps to maintain and make good, that order (y) It helps to maintain the Church in due sub ordination, & Order in the Church, which our Lord God hath thought fit to hold, in the dispensation of his gifts and graces. For as the superior Angels, do illuminate them who are inferior; so hath he been pleased, that amongst men, some should excel others in learning, and divine knowledge, who, as Doctors and Pastors might interpret the same to others. It (z) It saveth Pearls from being cast to swine. keeps impure and wicked persons, from knowing those mysteries which belong to God; whereof they are unworthy & uncapable, since they will not use them well. And our Lord himself hath said in his Gospel, that so it was fit to be; and that seeing, Marc. 4. Matt. 7. they might not see; and that hearing, they might not understand; and that pearls must not be cast before swine. And lastly, the frailty of our corrupted nature is excellently provided for, by this means; since through the difficulty which we find in holy Scripture, we are (a) It nourisheth us in reverence and a holy awe. kept in reverence, and in a kind of holy awe; whereas if throughout, they were familiar, and gave easy access to all comers, they might (through our fault) grow instantly to be contemned. On the (b) The Scripture is woven both with hard, and easy things, and this is of great use to us. other side, if all the parts thereof were hard a like, we should give over to seek, that, which we despaired to find. And therefore the good pleasure of our Lord, hath been to make the holy Scriptures obscure, yet with a kind of plainness; and plain, but yet with an obscureness. That by their plainness, in some places, they might illuminate us; and by their difficulty in others, they might exercise us. And that the easy places might help us towards the understanding of the hard; and the hard, might serve to employ our wits, and to make us know withal, how much we are bound to God, for having made some others easy. And this is the substance of that which Father Salmeron hath delivered, both concerning the reasons, which make the holy Scriptures hard, and the fruits which grow to us thereby. Through which we may easily discern the tender and wise care, and love of this divine Doctor of our souls. Not only in giving us such excellent lessons; but for having done it in such an admirable manner; as (c) A demonstration of the love of our Lord to us in this particular. that whilst we are studying them, we must (almost, in despite of our own proud hearts) be employing ourselves withal, both upon the exercise of prayer, and the practice of the virtues, of humility, patience, obedience, purity, and charity. And if yet, we shall not think, that our Lord hath showed us love enough, in giving us such an excellent Doctrine, and that in such a fashion, as hath been here described, as seeming that this love, hath more of the solid in it, then of the sweet; let us cast our eyes upon the next two Chapters, which are to follow this. Wherein I will briefly endeavour to show, the excessive tenderness of the divine love, which our Lord doth bear to the soul of man. And which he hath been pleased to show, in the Testaments, both old and New. Whereby he proves himself not only to be our God, and our Father; but our mother also, and our Spouse, and in fine our all in all, which may any way concern, the bearing of an infinite love to us. Of the great tenderness of the Love of our Lord which is showed to man by the express words of holy Scripture: and first of the old Testament. CHAP. 39 IN the Burse, they are wont to ask in-commers, what they would have, and what they lack; as if they were able to supply all wants; and that a man could not seek for more, than they had the means to make him find. But yet nevertheless, when the buyer grows to put them to it; and in particular to desire that, whereof he hath particular need; many things are not to be had; and their poverty, or ill provision doth soon appear. This divine book of holy Scripture, is another manner of store-house, (a) The holy Scripture is a plentiful store house where men find, whatsoever good thing they want. of the tender, and maternal love of our Lord God to man. Nor are we subject to any kind of misery, whereof the remedy is not there at hand; nor can any affection be thought upon, wherewith as hath been said, he did not vouchsafe to vest himself, in most pathetical words, to the end that we might be well assured of his incomparable love. It would grow to be a large volume, if a man would take hold of many passages, amongst the multitudes of them, which are there presented; especially if he should ponder them as he goes. It shall therefore suffice (because I make haste to the rest) to point only at some very sew; and to leave even them, to the contemplation of my pious reader. We shall (b) The most tender love of our Lord expressed most clearly in holy Scripture. easily discern therein, the indulgence and deernes of his love; and the joy to which he invites us by his holy Prophets. We shall not cease from wondering, to find a God of infinite Majesty, descend so low; and to translate himself to such a language of sovereign, and most sweet mercy. We shall see, how he declares, and doth, even (as it were) vaunt himself to be wholly ours; and how he hath created and redeemed us, and how, in him, we had our beginning; & that in him, we shall have our end, without any end: and how still, between those two extremes, he would not have us so much as fear; but that in all our accidents, and occasions, he would protect, and conduct, and carry us free from all shadow of hurt. We shall also see, how this Lord of Hosts, who hath prevented us with such abundance of benedictions, doth still behold us, with the same eyes of strange, and tender pity; notwithstanding that we forsake him, and despise his law, and forfeit his favour, and dishonour him to the uttermost of our power. And how, instead of spitting us, by the furious breath of his mouth, into the flames of hell; those arms of his mercy, are still extended towards these worms of the earth, to keep us thence; he doth, as it were, forget himself, to remember us; and he ponders the offences which we commit against an omnipotent God, not so much in the nature of a God, as of some dear and tender friend, who had been discourteously and unkindly used by his friend. We shall see how he represents the little satisfaction which the world, and sin can give to a soul; and how abundantly he had resolved to bless us, in the depth of his love, if we would have continued in his service. How he (c) He declareth himself to us by most tender comparisons. compares himself to a mother, and then protests, that his love exceeds any mother's love. How he compares himself to a Spouse, but protests that he love's us more, than any Spouse can do. And now, though he make such Court to us, it is not for lack of Wisdom, to see how much he is wronged; nor for lack of power, to right himself. For he discerns, & weighs, and still he wonders at us for it. And (as if he were not able to wonder as much as the case deserves) he invites the whole world to do it with him. He declares it by similitudes, & shows how the very beasts are more men, than we. He asks us what cause he hath given us, that we should be so unkind? He assures us, that if he punish us now and then, it is for our greater good, & for no long tyme. That (d) Infinite love. he is (as it were) content, to resign his office of being our judge, and that he takes his case to be so clear, and that the wrong is so very foul, on our side; that he will submit himself to the sentence of our very neighbours, and friends; (when once his allegations and our answers are produced) to see whether ever he were wanting to us, on his part; or if we have not been inexcusable on ours. And then, notwithstanding that we are so detestably faulty, as to have deflowered, Laborau● rogans. jerem. 15. Misi ad vos omnes seruosmeos prophet as consurgens diluculo● jeru. 35. and defiled our souls, with all comers, & upon all occasions; and notwithstanding that he represents himself, as having laboured for our good, even till he was weary; and that for fear of being prevented, he had risen early in the morning to seek us; that, because we were gone several ways, he had sent all his Prophets, and servants to find us out. And that although in the time past, we had been so wicked, as not to value or esteem his solicitations; Notwithstanding (I say) all this, and an infinite deal of other excellent demonstrations of his love (which I shall not have, so much as means to touch) this God of pity, doth still dispose himself, to Court, and woe us, for the time to come, that we will return to him, with such unspeakable deernes, as if his very Godhead lay upon it; and as if it were not we, who were the wretches, and were to be the damned souls, if we did not instantly repent; but as if himself were to be but a solitary kind of God in heaven, unless he might have us there, to communicate his own felicity to us. And then, in case that we will hearken to him, he protesteth that he will pardon us; that he will purify us; that he will forget that ever we had so much as offended him; and that if he perform not these mercies to us, he is content, that the whole world shall reproach him for it. To this excess (e) Our Lord submits himself to those laws of love, which pass between man and man. doth the heart of our Lord God extend itself, towards his poor creatures, in the way of tender love. The heart I say of God; who being the fountain of Majesty and glory, disdains not to live (as it were) by such laws with us, as are want to have force, amongst mortal men. And verily, if his own holy spirit had not vouchsafed to record these things in holy writ; it would have looked, like, little less, than blasphemy in us, to have imputed such affections to him; whereas now it is sovereign bounty in him to make profession of such things to us. And to the end you may see, that it is not I, but he that speaks; I will frame his own words (with as little variation as may be) into a context; (f) Why the several places of Scripture, are drawn to a context. that so you may the better judge thereof; and be the more lively inflamed thereby. Though I cannot sometimes but use some very few words of mine own therein; as well for the connexion of the discourse, which is drawn out of several places; as for the more clear and cordial understanding thereof. But I will place the beginning of every such Latin speech, in the margin, as I shall reflect upon in the text. That so it may be found and seen, how I have not swerved one whit from the scope and drift of the holy Ghost, in the expression which he makes of his love to man, nor in effect from the very words themselves. Rejoice (saith our Lord) with jerusalem; Latamini cum jerusalem. etc. Isa. 66. & do you exult with her; all you who love her. Rejoice with joy, all you who mourn over her; that you may suck, and so be filled, by the breasts of her consolation. That you may take milk from her, and so ouerslow with delights, through the absolute, and excellent greatness of her glory. For thus saith our Lord; Behold I will pour down, upon her, the glory of the Gontills, like a flood of peace: and like a very torrent which overflows; and which you shall suck. You shall be carried close to her breasts; nay they shall (g) See how God descends, for it is he who speaks. dandle you upon their knees, even as a mother doth dandle her little one; just so will I comfort you, and you shall be comforted in jerusalem. You shall see it, and your hearts shall rejoice, & your very bones shall grow & spring, at if they were grass; and the hand of your Lord, shall be known to his servants, and he will be in indignation against their enemies. Hearken to me, Andite me domus Israel. etc. Isa. 46. saith our Lord, thou house of jacob, and all the remnant of the house of Israel. You who are conceived in my womb, and who are carried by me about, in my very bowels. And I will carry you on, till you come to old age, and even to the most decrepit state thereof. It is I, who made you, and I will carry you: I will conduct you; and I will save you. This saith thy Lord, Plaec dicit Dominus Isa. 43. who created thee, O jacob; I, who framed thee, O Israel. Be not afraid, for I have redeemed thee; and I have given thee thy name; and mine own thou art. When thou shalt pass through the waters, I will be with thee, and the floods shall not cover thee. When thou shalt walk through the very fire, thou shalt not be burnt, nor shall the flame so much as offend thee. Yet all this love and care of mine, hath not been able to contain thee in any terms: In omni colle sublimi. jere. 2. But upon the Top of every hill, and under the avow of every shade, thou hast prostituted thyself, to all impurity, like a harlot. I planted thee as a choice vineyard; as a grain of true, and faithful seed; and how art thou therefore grown, to be so unfit to yield me fruit? I hedged thee round about; I picked all the stones out of thee; I built up a house in the midst of thee● and I placed a winepress in thee. And I expected that thou shouldst have brought forth ripe grapes, & thou gavest me none, but such as were sour. Come therefore (g) He is content to be judged even by our very selves. Non ego te seruire feci etc. jerem. 41. O you Inhabitants of jerusalem, and you men of juda, and do you judge between me, and this vineyard of mine. What was I to have done, more than what I did? Was I not to have expected grapes; and hath it rendered me aught but verjuice? I made not thee, take servile pains, for the oblations which thou wert to offer me. Nor did I give thee toil, and trouble, in the procuring of frankincense for me. But thou hast made me a slave to thee, by thy sins; thou hast put me to labour, by thine iniquities. Yet still I am myself; I am that very he, who wipe away thine iniquities, for mine own sake; and I will not retain the memory of thy sins. Call me at length to mind, and let thee, and me, be judged together; and say, if there be any thing, which thou caused allege in excuse of thyself. Tell me, Popule mens quid feci tibi? Mich. 6. Audite caeli etc. Isa. 1. O my people, what offence have I committed against thee; or wherein have I been troublesome to thee? Answer me. Or at least, O you heavens do you give ear, and hearken O thou earth, for the Lord thy God hath spoken it. I have brought up children, and I have exalted them; but they, on the other side, have despised me. The Ox hath known his owner, and the Ass the Manger of his Master; but I sraell hath not known me; and my people hath no understanding of me. Obstupescite caeli super hoc. etc. jere. 20 Let the heavens be amazed at this, and let the gates thereof, even tremble and shiver. For my people hath done two wicked things. They have forsaken me, who am the fountain of living waters, and they have made certain leaking cisterns for themselves, where no water can be kept. Harken to me O jacob, Audi 〈◊〉 jacob etc. Isa. 48. and Israel whom I call. It is I myself: I am the first, and I am the last. Thus, O Israel, saith thy Lord, & thy holy redeemer, I am the Lord thy God, who teach thee profitable things; and who conduct thee in the way, where thou walkest. O that thou hadst applied thyself to the keeping of my commandments. Thy peace should then, have been as any flood; and thy justice, as the very swelling mouth of the sea. And thy offspring, and seed, Lavamini mundi estote. Isa. 1. as plentiful as the little stones, or sands, upon the shore thereof. Yea be thou yet clean at last; be pure; away with thy wicked thoughts, out of my sight. Make once an end of being perverse. Learn to do well; seek judgement; secure the oppressed; Do justice to the Orphan; defend the widow; and then come and reproach me, if I make not good my word. For if thy sins should be as scarlet, they shall become as while as snow; and if they should be as red as vermilion, they shall be as clean, as the purest wool. I know thou hast said, Dixit Sion Dorminus dereliquit me etc. Isa. 49. Our Lord hath forsaken me, our Lord hath forgotten me. But what? can the mother forget her infant, or can she fail to take pity upon the child of her own womb? And though she should, yet will not I forget thee. Behold I have engraven thee in my very hands. Quare ergo dixie populus &c. Lerem. 2. Why hath my people said to me, We will departed, and come to thee no more? Can the virgin forget her gorgeous attires, or can the Spouse forget the ornament which she weareth upon her beast? Yet my people hath forgotten me, I cannot tell how long. Vulgo dicitur etc. jerem. 3. It is commonly said among you if a man dismiss his wife, and she marry another; will that husband ever resort to her again? Shall not that woman be held for an impure defiled creature? But thou, hast committed Fornication with many lovers; and yet, return to me (saith our Lord) and I will receive thee. Look up, and consider where thou hast not prostituted thyself. Thou hast gotten the face of a Harlot, and thou wouldst not blush. Yet now at last call upon me, and say, Thou art my Father, Et dixi c̄ fecisset haec omnia etc. lerem. 3. Thou art the conductor of my virginity. For I, for my part, have said to Zion, after she had committed all her sins; Return to me, and yet she returned not. Return to me, O thou untoward Israel, saith our Lord; & I will not turn my face from thee; because I am holy, saith our Lord, Ad punctum in modico dereliqui te etc. Isa. 54. In funiculis Adam etc. Ose. 11. and I will not be angry with thee, for ever. I have forsaken thee, for a short time; but I will gather thee up in great mercies. For an instant of indignation, I hide my face from thee; but I have taken pity on thee, with eternal mercy, saith thy Lord, and thy redeemer. I will draw thee to myself, in the cords of Adam, in the bonds of love. And I will be as one, who takes the yoke from off the neck of his cattle; and gives the raines to his horse, that he may feed. These are the words of the holy Ghost, & by them doth he express, the infinite love which is borne to man. And now it doth but remain, that we answer such love withal the love we have. To which, if this Chapter will not have obliged us, by making us see the expression of God's mercies in the old Testament, woe be to us; but yet let us try what may be done by the consideration of that which passed in the New; whereof the next Chapter will inform us. The infinite tender Love of Christ our Lord, which is expressed in the Scriptures of the new Testament. CHAP. 40. SUCH, as hath been seen, is the style which the God of heaven & earth, doth hold, with his miserable, and most sinful creatures; and this he hath held from all eternity; & he went executing it thus in time, even under both the law of nature, and the written law, when yet, his Son our Lord, had not taken flesh. But as the mercies which were vouchsafed & expressed by our Lord God to men in the old Testament, were yet all designed, and imparted by him, in contemplation of Christ our Lord, who was then to come; so when the fullness of that time was arrived, and that indeed the increated word become incarnate for the salvation of man; it was (a) It was fit not only in mercy but even in justice, that under the law of grace the love of God should appear more clearly than before. agreeable, not only to mercy, but even to justice itself, that the love of God should triumph, for our benefit, more than ever. And that, not only in the solid proof of love, but even in the sweet and tender demonstrations thereof. For now, our Lord spoke no longer to us by his Angels, nor by his Prophets only, but by his Son himself, who was no more a perfect man, than he was God. And this God, without the interposition, or interpretation of any other creature, did now in person converse with men. He taught them by the words of his own sacred mouth. He cured them of all diseases, by his miracles. He assumed some, to the dignity of being his Apostles; and all the world, to the honour and happiness, of being his Disciples. He (b) How the servants of God are dignified by Christ our Lord. declares how they who obey the will of God are his brothers, his sisters, and even, as it were, his very mother. Sometimes he calls men his servants, and when they have carried themselves well therein, he advanceth them to be, not so much his servants, as his friends, professing to impart all his secrets to them. Look in his last Sermon, recorded by S. john. Sometimes he calls them his children; yea and sometimes, by the name of Filioli, his little children, to show, that innocent, careful, & tender kind of sweet affection, which a mother would carry to her Infant. We may see the whole history of his most blessed life, all embroidered, by the hands of the holy Evangelists; here with tears, & there with sighs, and every where with abundance of corporal and spiritual labours, both active and passive, for love of us, Matt. 10. even before the time of his precious death. Is any thing more liberal than his promises, where he entails the inheritance of heaven to the gift of a cup of cold water, Matt, 25. without our bestowing so much cost as even to heat it? Nay, and he is content to say, that whosoever should perform any little work of charity to any servant of his, he would take it in as dear part, as if it had been afforded to his, very self. Is (c) His earnest protestations. any thing more serious than his protestations, of that truth, which he came to teach us for our good: Amen Amen dico vobis; Verily verily I tell you this, and that? And was it not a strange descent for that Prima Veritas, that root and fountain of all truth, to help our blindness and backwardness in believing, by protesting things to be so; as if his simple word had not deserved so well, as to have been taken? Is any thing more universal than his Proclamations, which thus he makes to all the whole world at once; joan. 7. & Apocal. 22. If any man thirst, let him come and drink: and it shall cast him nothing. Come to me all you who labour, Matt. 11. or be overloaden, and I will refresh you? No man is excluded whom he offers not to embrace; nor no misery is exempted from that hand of pity which undertakes to cure them al. Is any thing more punctual than his visitations; who vouchsafes not only to knock at the doors of our unworthy hearts; but to tell us that he stands there, Ego sto ad ostium & pulso. Apocal. 3. for that purpose; as if it were, to wait our leisure, and to know our pleasure, whether we be content that he come in, or no? Is any thing more sweet, & even, than his conversation; which he expresseth in this manner; Apocal. 3. That if we open our souls to him, when he begs entrance, he will come and sup with us? He saith not only that we shall sup with him; but that he also will sup with us; and do us the honour to make us able to invite and feast him. joan. 16. He saith also else where, That if we will love him, not only he, but his Father also will love us; and that they both will come in, and dwell with us. Yea and yet in another place, That he will not only sup with us, but serve us. Luc. 121 And he was richly as good as his word; when at that last supper of his, he washed and wiped the feet of his Apostles, as we have seen elsewhere. Nor did he only induce men to do us good, by his putting his very self into our persons, that so himself, might receive the favour from us; but he discouraged men from doing us any hurt, by the self same reason, when he expostulated with S. Paul, Act, 8. ask why he persecuted him; whereas yet, he had but persecuted his servants. Is any thing more tender, than those comparisons, whereby he vouchsafes to discover the beating of his divine heart, and the boiling up of his profound love. Whilst, with the tears in his eyes, he contemplated that misery, Matt. 23. which the ungrateful and blind jerusalem had drawn upon herself by her sins. And when (after the manner of an Interjection) he exclaimed and asked, (that which himself could only tell how to answer) how often he was desirous, and had endeavoured to draw those wicked men to himself, with as much working, and earning of his bowels of pity, as any Hen could use in the defence and safeguard of her chickens from some ravenous Kite. Now as the (d) What a great deal of tender love, is involved in the comparison of our Lord, and us, to the Hen and her Chickens. Hen by spreading her wings, makes a Buckler of defence for her chickens against any violent hurt which may approach them; so also doth she make them a kind of Arbour of solace and recreation under which they may repose, against the scorching heat of the snne. She contemns her own safety, in respect of theirs; and she grows even sick with sorrow, upon the least apprehension of any hurt which may be coming towards them. What name shall we give, to that vouchsafing of our B. Lord; when (in compassion of our miseries, and in the ardent desire he had to free us from them) he disdained not to apparel himself, with the similitude of a Shepherd? (e) The Parable of the shepherd. Matt. 28. Who having a flock of a hundred sheep, left ninety nine (whereby the Angelical nature is designed) to seek that one (being the figure of man kind) which went wand'ring, and losing itself, in the desert of this world. And to look it so long, as at last to find it; and to take it, first into his arms; and then to lay it upon his own shoulders, all stinking and rotting as it was. And then, so return home so over-ioyed; as if this Pastor could have no other felicity, but in the feeling, and removing of the calamities of his sheep. Whom to show how much he love's them, beyond the love that is borne by the shepherds of this world to their several flocks, he professeth that there is not one of them, whom he doth not know, and call by his particular name. Our Lord did also stoop so low, as to expose himself to our sight in the person of a (f) Of the widow who lost a piece of silver. Luc. 15. widow. Who having lost one single groat (which figureth any soul, which is lost by sin) laid aside the contentment which she might have taken, in all that rest of her substance, which she had not lost. And the lights her candle, & sweeps, and searches every corner of her house; & never leaves to labour, till at length she have found it out. And then, not being able to contain herself, she invites her neighbours, and her friends, that they will help her to rejoice, for her good success; since of herself, she is not able to be glad enough. And (g) The story or Parable of the Pro gall child. Luc. Ibid. who shall also be ever able to express the tender love, he shown to man, in being pleased that the Parable of the Prodigal child, should remain to the world, upon record. That so for ever it might appear, as in a most fresh and lively picture, how impossible it was, for the most grievous sin of man to quench the infinite mercy of almighty God; so that once, he would return by penance. Yea, and he showeth that the same Father, who hath the patience to endure all the wickedness which can be committed, hath not the patience to endure that the son should wade so fare in sorrow, not to find him till he should get home. But he must needs put himself upon the way; yea, and (forgetting as it were his state, and gravity) must run to meet him. And at the first meeting, to embrace him, and presently to fall upon his neck; and to be fully reconciled to him by a kiss of peace. And howsoever the son did but his duty in accusing himself of his grievous sin; yet the Father would take no hold of that; nor continue him in cause to be blushing, or so much as thinking, of what was passed: But he instantly changed his discourse; and commanded his servants, in all haste, to go fetch the most sumpcuous, prime garment which he had; and that he should be all clothed with it; & that a ring of honour should be put upon his fingar; and that the fat calf should be killed; and that a banquet should be made, and that Music should declare, how full of joy he was. I spare in this place, to speak of another banquet or feast which the holy Scripture records him to have made to man, with infinite love, in the Institution of the blessed Sacrament. And (h) The B. Sacrament is incomparably the greatest gift which can be given. yet this, doth as fare exceed all the rest which hath been said, as himself doth incomparably surpass, whatsoever other thing, which it is, even in his power, to give. I will also, in this place sorbeare to hearken to that other divine consort of Music, which he made in that least Sermon of his, next before his sacred Passion, which S. john relates in his holy Gospel. For that of the B. Sacrament, is considered in a discourse thereof a part; and that of the infinite love of our Lord in his last Sermon, is touched in the beginning of that, of the Passion. And we have here, I hope, been shown enough, to make the love of our B. Lord appear: Not only in regard of what he conceived in his own precious heart, towards man; but moreover for the abundant blessings which he hath imparted to the world exteriorly. For we see, to what greatness, and happiness the meanest of us is sublimed, through the high account into which we are taken by Almighty God. Only we must be sure, that his infinite goodness do not give us occasion and colour for continuance in our wickedness. For as much as in God, all is infinite a like; (i) All is a like Infinite in God; and therefore even the very infiniteness of his Mercy doth show us how Infinite his justice also is. and even by the excess of his mercy when men are sorry for their sins, we may infer the intolerable rigour of his justice, against such as are impenitent. The holy Scripture is also full of most particular proof, how deeply our Lord doth detest all sin and wilful sinners. This hath been pointed at before, upon another occasion in the discourse of the infinite power of God; and in the end of the Passion it will also be resumed again. For the present therefore, I conclude, concerning the most excellent Doctrine of Christ our Lord, delivered especially in holy Scripture; and I pass on to the consideration of his Miracles. Of the excessine Love which our Lord jesus shown to man, by the Mirac'es which he wrought on earth. CHAP. 41. THE excessive love of our Lord jesus, was fare from being content, to express itself towards man, by any one single way alone; but it was soliciting him in every minute of his most holy life, to try as many as might be found for our good. He therefore considering, with divine wisdom, that men were composed of flesh and spirit; and consequently (a) Men being composed of flesh and spirit are to be wrought upon both by spiritual and sensible means. that they must be wrought upon, aswell by sensible, as by spiritual means; & knowing also, that through the miserable disorder of their minds, they were then more capable & would be more obliged, by ease & health of body, then by graces poured into the soul; he was therefore pleased to accompany the purity and perfection of his Doctrine with the power and Majesty of his miracles. And as, by creation of the world, he led men up, by means of visible things, towards a knowledge, and belief of the invisible; so in the case of our reparation, and redemption, he would also use the corporal cure of men from sickness, as a disposition, whereby their souls might be recovered from sin. Hereby our Lord doth evidently discover, to be a true & perfect lover of mankind. For as the property of love, is not (b) The measure of our love of God is to exceed all measure. to be tied up within the compass of any ordinary law; and the measure which that power useth, is to exceed all measure; so did our Lord, out of the nobility of his love to man, refuse to walk within so small a circle, as the laws of nature did lead him to. These laws of nature were made by almighty God; at the creation of the world; & it is not all the power of heaven, or earth under him, which can invert that order. Psal. 148. Praeceptum posuit, & non praeteribit. He gave the precept, and it shall not pass away. And it was good cheap for him who made all things of nothing; to command that nothing should fail, of that inviolable course wherein all things were appointed to proceed. According to the law of nature, no return is made from privation, to the habit; as from a fixed blindness, to sight; and much less from death, to life. But the law of the love of our Lord JESUS, did overtop that other law; made those things grow true and samiliar, which otherwise were not only hard, but impossible. Moist bodies were appointed, by the law of nature to give place, and such as are heavy, and solid to sink down below them. But yet, when there was question of giving comfort to his poor Apostles; Matt. 14. the love of Christ our Lord, made him lay those laws aside; and he went walking towards them upon the sea, which was glad to perform the Office of a pavement, to his precious feet. Penerration of bodies, is a thing whereof nature cannot endure to hear; but yet, for the unspeakable love which he bore to (c) The honour which was done by Christ our Lord to the purity of his B. Virgin mother. the honour, and excellency of his all-immaculate mother (that ornament, and glorious gem of heaven & earth) he was not afraid to give that principle of Philosophy the lie. And he passed out of those bowels of supreme Purity, into those arms of matchless Piety, without the least offence to her most entire Virginity. But yet in this, there is the less wonder because he wrought the like, in favour of his Apostles; whom he loved by innumerable degrees, less than his most excellent mother. Isa. 7. For in their case also, his love was transcendent in the self same kind, unto his laws. For having first passed through the sepulchre, he went afterward through, joan. 20. Ibid. & through those doors which were shut between them, & him; that so he might, as it were, perfume them all at once, with his sweet breath of Peace. But why do I name those persons, who were so highly privileged; as if our Lord had only been in love with them; and not indeed (as yet indeed he was) enamoured of all mankind so fare, as to make his miracles, distil down upon them, like so many drops of dew, for their relief, or comfort, in all occasions. And although these miracles of Christ our Lord, could not have been wrought, but by the omnipotent power of almighty God; yet may that power be accounted to have been but as a kind of instrument whereby he wrought them; and that indeed, they flowed from his love, as from their prime cause and root. He wrought no miracles for the ostentation of his power, and therefore we see, how often he precisely commanded both men and devils, Marc. 3. & 5. & 7. Luc. 5. & Luc. 4. Matth. 20. Matt. 21. & Marc. 11. that they should not publish what he had done. He wrought none, for any commodity of his own; or for the relief of any corporal necessity, which he was and would be subject to. For though the Foxes had holes, yet the Son of man had not where to lay his head. And one morning when he returned from jerusalem to Bethania, he is said expressly to have been hngry, and he refused in the (d) Matt. 4. wilderness to turn certain stones into bread for the satisfaction of his own extreme hunger. And his Apostles were so oppressed in this kind, Matt. 12. as that they were defended by him, in gathering the ears of that corn, which belonged to others; yea and that, upon a Sabaoth day, which did belong to God; & except their case had been of precise necessity, they coved not so well have been excused in doing it. But the while, though they fed themselves, Christ our Lord did not so; for if he had, those malicious jews (whose teeth were sharplier whet against him, than all the rest, (or rather not against them, at all, but only in regard that they belonged to him) would have been sure to have bitten him with their reprehension. So great therefore was his necessity, and yet he would not stretch forth his arm of power to help himself, by any supernatural means. Nor do we find (as I was saying) that he who wrought such worlds of miracles for worlds of men, did serve himself of any one, to his own advantage. Matt. 17. It is true, that he did miraculously enable S. Peter to take a piece of money out of the belly of a fish to be paid as tribute to the Prince, though he saith he was no way bound to do it. So that (e) Our Lord would rather work a miracle, then suffer the occasion of any scandals he, who would not work a miracle, for the saving of his own dear life, would yet be sure to do it, for preventing the scandal of other men. And withal, that he might show, how obedient men ought to be to their temporal Princes, so that it be in things which indeed and truth, are only temporal. He wrought no miracles, either by way of prevention or for the delivery of himself, Luc. 4. from his most wicked enemies; saving only, when, once or twice, he grew invisible to their eyes, that so he might preserve himself for greater tormets' afterwards. When once he came to his Passion, he told them indeed what he could have obtained of God for his deliverance, Matt. 25. namely so many Legions of Angels. And he gave them also a taste of what he was able to do for himself, Ibid. (if he had been willing) by the miracle which then he wrought upon Malchus. joan. 18. And by that other also of striking than who came to take him, with sad astonishment, to the ground, by the only saying of Ego sum. But he kept his miracles for the instruction, & ease of other men; and the only Miracle which he wrought for himself, was to make (by the omnipotent force, and power of love) a God of infinite, and eternal Majesty, to undertake, for such worms, such a world of misery. He wrought no miracles for the winning of favour from great persons. Luc. 23. Nor could the splendour of Herod's fortune, nor the extreme curiosity of his mind (because it was but curiosity) obtain any one, at the hands of our lord Matt. 13. Marc. 6. He was not desirous, to win the affection and estimation, of his own compatriots. For though it cannot be said, but that he wrought some miracles among them; yet those some, were so very few, (by reason of their incredulity) that in comparison of such as he was pleased to work in other places, they may, in a manner, be accounted none. He did not, a whit, depend upon the acknowledgement, and service, Luc. 17. which he might expect from such persons as he cured. For we see he was not discouraged, by the ingratitude of those Lepers, from whom he well knew, that it was almost (f) One of ten returned to give him thankes. ten to one, that he should not have so much as thanks, for his labour. But the force, and fire of pure, and perfect love alone it was, which moved that divine heart of our Lord; to pass over the law of nature, by working of miracles, whensoever there were motives, and means to do good to men thereby. Whilst himself, the while, who was the author of them all, would yet lie (as hath been said) under the same laws of nature; so to work the more easily upon their souls, by the admirable example of his sufferance, whose bodies he had restored by a miraculous deliverance. How all the miracles of the new Testament do tend● to mercy, and how our Lord did never deny the suit of any one; and of the tender manner which he held in granting them. CHAP. 42. IF the meaning of Christ our Lord, had been but only to prove that he was God, he might have insisted upon that course, which formerly had been held, with the people of God in the old Testament. At which time, howsoever some miracles were wrought, which tended to the comfort of the good; as that of parting (a) Exod. 15. the Red sea, when the children of Israel were to pass; and of the (b) Exod. 13. pillars, both of the Clould, and that of Fire; of (c) Ibid. the raining down (d) Deut. 3. Manna in the wilderness; and some others; yet these miracles which shown the love of God to the good, were not so many, by much, as those others, by which he shown his power and justice against the wicked. As we may easily see, by the ten miraculous (e) Exod. 9 & e. Plagues, whereby Pharaoh, and the Egyptians were scourged; the burning of Sodom (f) Genes. 19 and Gomorrha; the destruction (g) 4. Reg. 19 of Sennacherib, and his army, with many more. Much less, can those ancient miracles of mercy, come into competition for nmber, with the innumerable miracles of this kind, which were wrought on earth, by Christ our Lord. Of whom we cannot find, that ever he wrought any one of revenging justice; Luc. 9 nay he rebuked S. james, and even the beloved S. john himself, for moving him to revenge, by supernatural means, an affront which the Samaritans had put upon him, Matt. 16. and them. The jews indeed desired, to see some sign from heaven, which might have fed their curiosity; but our Lord who loved them, so infinitely much more than they did themselues, refused to humour them in that, which was not to have profited them at all; and which it would have cost him nothing to perform; & he resolved withal, to work another miraracle, (which was figured in the Prophet jonas in the belly of the whale) which imported the death of God for their sins; whereby they were admirably to be relicued; and himself, beyond imagination, to be tormeuted. Amongst (i) Our Lord did never finally refuse the humble suit of any one. Matt. 8. the innumerable creatures, who needed & desired miraculous cure, from Christ our Lord, we hear not of any one, who was finally frustrate of his suit. Nay he rejected not the very devils themselues, whom he suffered to enter into that heard of swine. His eyes were but as so many conduyts, whereby he brought into his heart, all the miseries that he saw; and then by the same way, he sent his mercies out for relief thereof. It is true that sometimes, he seemed as if he would not grant their suits, as in the case of the Cananean woman; but it was but seeming. For indeed, Matt. 15. he meant, not only to cure the Daughter, but to glorify the mother, for that full cluster of virtues which she had, of humility, patience, perseverance; and such an eminency of Faith withal, as that himself was not only pleased to commend her for it; but (being the true, increated wisdom and knowledge of God) he would yet be content, to seem obliged to be in admiration, & to make this exclamation in her honour, O mulier, magna est sides tua; fiat tibi sicut vis. O woman great is thy Faith; be it unto thee, as thou wilt. And this he did, though himself was he, who both gave her grace to conceive it by his inspiration, and occasion to express it, by the appearance which he made of her reprehension. There was no time nor place, nor several disease of body, nor disposition of mind, to which this divine Physician of the whole man, did not accommodate himself, with unquenchable charity, and incessant care. Which was a million of times greater in him, towards every beggar, than any Physician of this world could ever tell how to carry, towards the only Son of his sovereign king, whom he had in cure. If (k) Our Lord did accommodate himself to the cure of all men, according to their several dispositions and necessities. Marc. 5. men had feeling of their infirmity, and with all, so much desire to be recovered, as might serve to carry them to the places where he was to be; he gave them leave, by the increase of their labour, to grow in merit. If they cried out, as not being able to come quickly to him, he would expect till they arrived, and then would cure them; as he did the ten leprous persons; all leprous in their bodies, but nine of them more leprous in their souls, since they were ungrateful to such a goodness. If their miseries were great, although their knowledge and belief in him were very small, he would seek such out, without being sought, Luc. 17. joan. 5. Marc. 9 Luc. 9 & 4. & 5. & 8. Marc. 10. Matt. 9 Marc. 2. Matt. 20. as he did the man, who lay at the Probatica piscina, eight and thirty years. If it were peradventure, a kind of a middle case, he would meet them in the half way; or he would require them to be brought to him; or he would stay as if he stayed not for them, till they came, of themselves; or he would cast to go, where they were to come; or else where he knew them to be, he would not fail to go. And howsoever it were, if he saw them in need of help, he would cure them sometimes, though they did not so much as ask it of him. Matt. 12. Luc. 14. & 5. joan. 9 Luc. 9 Matt. 150 Marc. 6. Which was the case of the man with the withered hand; and the man who was Hydropicque, and that other also, who was borne blind. And when, at several times, he fed men, women, and children, by thousands in the desert, there was not one of them who opened his mouth to ask him meat; but their distress, was the only Solicitor of his merciful heart, to show them pity. If they delivered him their own petitions, Marc. 1. & 12. Luc. 7. they were sure to be graciously hard; if their case were exposed, by the intercession of others, they were also as sure not to be rejected. To teach us thereby, what high confidence we ought to have in the prayers of saints, since he heard such sinners for one another. Now the manner of his cures, was withal so dear sweet, as that they seem even to exceed the mercy of the very cures themselves. How tenderly would he be carrying himself towards those poor creatures in all their necessities. Sometimes he would perform the base Office of leading blind beggars by his own hand; & he would conduct both blind, and deaf, and dumb persons out of company, Marc. 7. & 8. that he might enjoy them alone; and so make them know withal, & us by them, that for the cure of all our spiritual diseases, it is fit for us sometimes to retire ourselves, hand to hand with God. Nay those hands of his, would not disdain to touch the loathsome and polluted flesh of lepers. And though many make great dainty, Matt. 8. to serve sick persons, who are subject to less foul diseases, (whereas our Lord had said, that in serving them, Matt. 25. we should be giving comfort to himself) yet to the eternal glory of his name, and by the merit of his example, and through the power of his grace, we will acknowledge, and be glad, that in his holy Catholic Apostolicque Roman Church, the Spirit of this holy practice, doth still live. And (1) The good custom of serving in Hospitals. that there are thousands, and many thousands amongst us of all conditions, sexes, and ages, who in imitation of our Lord's humility and charity, are daily visiting sick persons: Instructing, comforting, and feeding them, both in body and soul; procuring to ease them in their pains, and making their beds; and drying their sweats, and wiping their sores. It were a shame that the servants of God, should not employ themselves in these good exercises; when they consider how Christ our Lord did put those omnipotent fingers of his own, Mare. 7. Ibid. into the ears of those poor creatures, and into their mouths; joan. 9 joan. 11. and how himself made plasters for their eyes; and how he would sigh, and groan to consider sin in their souls, & the miserable effects thereof, in their very bodies of flesh, and blood. We see how he prayed, and how he wept at the raising of Lazarus; and how, through the excess of love, wherewith he desired to restore him to life, the Scripture saith, Infremuit spiritu; joan. 11. which betokned, (as it were) a kind of tumult, and tempest of his affections, which were working and wrestling with God, in the behalf of that dead man. In so much as the lookers on did wonder to see, that so great a Prophet, and the worker of so many and strange miracles, should lament, & weep like another ordinary person. And they easily inferred thereby, that those tears, & other greater demonstrations of grief, must needs proceed from some puissant cause; and so they said to one another, in the way of wondering: Behold how he loved that man. Ibid. Yet Lazarus indeed, & his friends, had obliged our Lord by particular services to his own sacred person; whereas the holy Text affirms in many other places, that his divine pity & mercy, did work most tenderly also towards others, upon whom he had no other eye at all, then as they were parts of mankind, all which he did so dear love. And therefore he pitied both their general and particular miseries, as appears by the story of the widow, in the death of her son; Luc. 7. Matt. 13. Mar. 8. Matt. 23● and of the people in the wilderness, for their distress of hunger; and especially of the city of jerusalem, when, with his eyes full of tears, he lamented their misery, as hath been said else where. The holy Scripture also affirmeth, not only that he pitied them, Matt. 1●. Marc. 8. but that himself would profess and say as much; And beside he ordained, that the notice of it should be left to us upon record. And what charming words were those, when he would bid them, Ask (1) joan. 16. and have, that their joy might be full; and when he would say, What (2) Marc. 10. wilt thou have me do? Yea and also, in express terms, Be it unto thee (3) Matt. 15. as thou wilt, thyself. As if he were content, that man should be, as it were, his own carver, out of the very omnipotency of God; and that the mercy of God, were to have no other measure, then man's own desire. And when he would say, Myself will (4) Matt. 8. go and cure the sick person at thy house. And when, being the sovereign King of glory, he would yet become a beggar of a cup of could water of the (5) joan. 4. Samaritan women, whilst, the while, he was filling her soul with the water of grace, which instantly might take all possibility of further thirst from her. And when he would call them by many and most tender names, as we have showed upon another occasion; And when he would beg of them that they would sinne no more; And when he would so laboriously defend and plead the cause of S. Mary (6) Luc. 37. Magdalene, his enamoured penitent; And when he confounded that hypocrisy and pride of the jews; and had such divine pity of the poor (7) joan. 8. Adultress; And when he would go as he did to him who was borne (8) joan. 9 blind; whom himself would needs vouchsafe to seek, as soon as he was excommunicated by the jews: And having found him, he gave him comfort, and passed sometime in his conversation; and withdrew that curtain, which he suffered still to hang betwixt him and others; and told him, at last, in plain & powerful terms, (9) Ibid. That the Saviour of the world was then speaking to him. The great laboriousness of Love, which our Lord jesus, expressed in the working of his Miracles, is more declared. CHAP. 43. NOW withal, this love which our Lord, expressed in the working of his miracles, was no nice, or wary kind of love. For it cost him excessive pains, & labour; and employed him in journeying through all that hilly country on foot; as may be seen throughout the whole Evangelicall history, to find matter, Matt. 9 Marc. 6. for his mercy of that kind, to work upon. And sometimes, all jewry not being able to contain, and compass in those bowels of his charity; he would be breaking out, into the skirts of the Gentiles, Matt. 25. which he began to ennoble & sanctify by his presence. And wheresoever he were, he was importuned by poor people to take pity on them; and he had so much towards them, that he had none of himself. But he prayed for them by night, & he laboured for them by day, & that so hard; that as sometimes (1) Matt. 4. & 12. & 15. he had no bread to eat, so, at othertymes, he had not so (2) Marc. 3. much as leave, or time to eat it in; yea or so much, as (3) Marc. 2. & 3. even scarce means to stir through the press of people which came about him. At all hours was he ready to give them health, if they had been ready always to receive it. But (the Country, in summer, begin extremely hot) for them to have repaired to him, in the heat of the day, would have been perhaps, but to have exchanged one sickness for another. Or else, though the Patients would have been glad to be carried or conducted, the men who were to help them, had not charity enough to endure the trouble. But howsoever the Patients, or their friends did stand affected, the Physician was still at hand; and he desired no better Fee, then to be doing them favour. And (a) What troops of sick persons were brought to our B. Lord for eure. Luc. 4. so therefore in the evenings, about Sunset, the holy Scripture shows, what troops of people of all those villages, towns, and cities would come in about him. Drawing out dying men into the sight of that truer, & brighter sun, which was ever shining towards them, as at noon day. Not only did he cure them all; but besides the benefit itself of their health, he imparted it with so much tenderness of love, as not to permit that there should be so much as any one of them all, whom he would not touch with his own pure powerful hands; though he was infinitely able to have cured them all at once, Luc. 4. and with the least word of his mouth, or even with the will of his heart. At other times again, he would accomplish their desires in another form. And as before he cured them, by touching them with his own sacred flesh to show his love; so now, he would do it by letting them touch his garments, Marc. 6. or his person, to show his power. There might you have seem, as if it had been, a very Market or Fair, of sick Folks of all diseases, both of body and mind; which went Progress with him, wheresoever he had a mind to go. Some leaning upon staffs; some carried in men's arms; and some in their beds upon wheel barrows. A running (*) A running camp of soldiers, who had been wounded by sin. camp it was, of soldiers, who had all been wounded in the war by their enemies; and they hoped for help by flying towards the Colours of this Captain. And we may make account, that though he were the King both of heaven, and earth, yet he took not so much gust in being courted by the Angels of heaven, as he did in being haunted, by this hospital, which went ever creeping after him, on earth. This (b) Many Hospitals in one. hospital had all kinds of hospitals made up in one. One hospital for all sorts, of ordinary diseases; as Fevers, Dropsies, Fluxes of blood, and the like. Another for the Blind; Another for the Lame; Another for the Deaf; Another for the Dumb; Another for the Leprous; Another for the Paraliticques; Another for the Lunatics; and another for persons who were possessed by devils; & who would ever have continued so, unless that right hand of God, had cast them out. But (c) A strange spectacle. what a spectacle then, would it have been to see a number of diseased, distressed, and defeated persons; at an instant, all become new men. All the Dumb, being able to speak; the Deaf, to hear; the Lame, to go; the blind, to see; the mad men, to discourse with reason; and the dying men, to show health and strength. How, I say, would they look, with a face of wonder and amazement, upon one another; as scarcely believing what they felt, and heard, and saw when they found the scene of all the world to be so changed at once. For then Christ our Lord (of whom S. Peter said, Act. 10. Quod pertransijt benefaciendo) curing all such as were oppressed by the devil even as fast as he could go, was raining (d) The great labour, and the great love of our Lord. down from those liberal hands of his, the several blessings, whereof every one had greatest need. And this he did, with a heart so tenderly beholding, in every particular creature, the image of his eternal Father, that it made him love the meanest of them, a million of times, more than his own precious life. And so observing how in every one of them, that Image was grown to be defaced, which himself had made, he took care to reform it, which no power but his could arrive unto. There have been in the world, certain ambitious sculptours, who conceiving themselues withal, to be of matchless Skill, would take pleasure and pride, (when they were in making any curious Image, or statue) to leave some ear, or fingar, or some part of the foot unfinished. Thereby sending out, a secret kind of defiance, to any other of their profession, who would presum to make that, like the rest. But (e) The omnipotent power & loan, of the divine Artificer. this heavenly Sculptour of ours, who made not only the forms, but the matter also, of the creatures; was both more cunning, & more charitable than the former. For at the first, he made all the Images of his Father most complete; nor was there any want of that perfection, which they could desire. And afterwards, when they grew to be defaced, & broken, through the falls which they took by actual sin (besides Adam's fall which infected them with original sin) one of them wanting an arm, another an eye, (for all these and the like were the effects and fruits of sin) he was pleased to bring, with a kind of greedy heart, the same hand of strength, which before, had made those arms and eyes, to restore them, as by a kind of second creation. But O thou infinite God and who shall ever be able to tell us, how the tenderness of this love did make that very heart of thine, a kind of most true interior (f) How the heart of our Lord was the true hospital of mercy. job. 29. hospital, whereby all those other hospitals were fed; and whereinto their miseries were received; and from whence they were supplied with all that mercy, whereof they had need. For if job had such a heart, as made him be an eye to the blind, a foot to the lame, and a Father to the Orphan, (for as much as he grieved at the miseries which lay upon poor people, and procured to remove them, by works of mercy) how much more are we to believe it of Christ our Lord. In (g) No mercy must compare, with that of Christ our Lord. comparison of whose least mercy, the greatest mercy of job, was mere cruelty. Tell us therefore dear Lord, how full that heart of thine was of eyes; and how many ways they were looking, all at once, for our both temporal and eternal good? For whilst thou wert curing the bodies of some, thou hadst an aim at the miraculous recovery of the souls of others. He cured S. Peter and S. Andrew of the intricate nets, and perplexed cares of worldly business. And S. james and S. john, Matt. 4. Marc. 1. Matt. 9 Marc. ●● Luc. 5. Luc. 7. not only of worldly affairs, but of worldly affections to their friends. S. Matthew he brought from unlawful gains; and S. Mary Magdalene from impure pleasures. And every one of these, & many, many more, at an instant, by the only cast of a countenance, or some one single word of his sacred mouth, having first received a tincture from his enamoured heart. How the corporal Miracles of our Lord jesus, had an aim at the reformation of souls, and did tend to the discovering, and facilitating the belief of great mysteries. CHAP. 44. THE corporal miracles themselves, did all carry a kind of respect, to the souls, either of them, on whom they were wrought, or else of others. And that not only, by way of purging them in point of life; but of illuminating them also by way of most perfect understanding, and belief; yea and yet further, by way of uniting them to himself, through pure and perfect love. Fitting every thing, with divine wisdom, to every person, according to the several disposition, which he was found to have. Christ our Lord (as S. Augustine saith) did intent: That whatsoever he wrought corporally, S. Aug. serm. 44. de verbis Domini. might spiritually also be understood. He wrought not (saith he) those miracles for the miracles alone; but that, as those things which he exposed to the sight of men, were acknowledged to be strange; so those other things, which he insinuated thereby to the understanding, might be embraced as true. And S. Gregory declares (to the same effect) That the miraculous works of Christ our Lord, Hom. 21 in Euang. did show one thing, by the power which they expressed; & did declare another, by the mystery which they contained. There (a) The relation which corporal diseases have to spiritual. was not therefore, a corporal miracle, wrought by Christ our Lord, which had not also a relation, to the discovery, and cure of some spiritual disease of the mind. The defenes of men, did show, a not complying with heavenly inspirations. Their blindness, a darkness of understanding. Their Fevers a boiling up of sensual appetite, which caused extreme disorder in the will. Their leaprosies, a rooted impurity of the soul. Their Lunacies a mad inconstancy of the mind. Their Paralisies an unaptness and weakness towards all good works. Their dropsies, a greediness after gain, together with a swelling up of Pride. And sinally, their being possessed, a state of men, who were reprobately given over to sin; together with the bitter servitude, wherein the devil holdeth such as become his slaves. No one sigh was uttered by Christ our Lord; no one tear was shed, but with intention to instruct us, how to deplore our misery and how to implore the divine mercy. There was (b) The mysteries which were contained, & the ceremonies which were sanctified by his miracles. not a motion of his hand (with relation to the cure of any man) wherein some mystery was not wrapped up; or else some ceremony sanctified; and recommended to the use of the holy Church. And so we see, how in the administration of Baptism, those very ceremonies are embraced by us, which Christ our Lord did use to sick persons of several kinds; all whose spiritual diseases, do meet in the person of an infant, till he be baptised. For he is spiritually deaf, and therefore doth the Priest put his fingers into the child's ears, and cryeth Ephata. He is spiritually dumb, and therefore his tongue is touched with spittle. And he is yet in the power of the devil, and a child of wrath, and therefore is he exorcized, as we see, to have been done upon possessed persons, by our B. Lord. Oftentimes, he cured both the bodies of sickness, and the souls of sins, though the Patients desired but to be corporally cured. And when he did not cure their souls, it was only because they were not, nor would not be well disposed to receive that blessing. But otherwise, what he wrought upon their bodies was ordained by that divine goodness to the help of their fowls; & if they harkened to his inspirations, they did instantly recover both in the outward and inward man. Many also of the miracles of Christour Lord, (c) Many miracles were ordained by our Lord to facilitate the belief of Christian Religion. joan. 11. Matt. 14. Matt. 15. Marc. 8. did sweetly prepare a way for the belief of other nobler miracles, which did also concern the highest mysteries of the Catholic faith. As namely, the raising up of Lazarus, disposed men to believe the resurrection of the dead, at the last day. And those two miracles of the walking of our Lord upon the sea, and the stupendious multiplying of the loaves of bread in the desert, do both together, open a fair and ready passage, towards a belief of the Catholic Doctrine, concerning the real presence of our blessed Lord, in the most venerable Sacrament of the Altar. For, his walking on the sea, shown that his body was no way subject to the ordinary conditions of a natural body, whensoever he should be pleased to exempt it from them, although of itself, it were a perfect natural body. And his multiplying of the loaves, did deliver, in plain language to the world, the sovereign power which he had, and hath, to multiply, what, and how much, he would. Which two points being accorded, there remains no difficulty in believing our doctrine of the real presence of our Lord in the blessed Sacrament. So (d) The conclusion of this discourse, of the miracles of Christ our Lord. that to conclude, the love of our Lord JESUS, in the working of his miracles was extraordinarily great. Both because the things themselves were so greatly great; and because they were wrought, with such a perfect and pure intention, of God's greatest glory, and our greatest good. They tended not only as we have seen, to the cure of bodies, but also of souls. And not only of souls, to be converted at that time; but through all ages also afterward, by the discovery of our spiritual infirmities; and by the institution of most holy ceremonies; and by facilitating a belief of the highest mysteries. Making one miracle, to be a step, and introduction for another; as I have showed in the particular of the blessed Sacrament. And (e) Consider all these circumstances with attention. if for every one of them alone, a loyal and grateful heart, would find itself obliged to love him, withal the power it hath; what effect ought such an abundant cause (as they all, together do make up) to work in us, and how ought they to induce us to honour and adore such an incessant goodness. For if it would go for a great favour, that a Principal man should once vouchsafe to visit a sick beggar or leprous slave; & the more principal the one of them were, and the more base the other, so much the greater fanour it would be; And if to that visit, he should be pleased to add the tenderness of some compassionate speech, and alms, and even of corporal service about that creature; and not only once, but often; and not only to one, but to all the world; how justly would such a charity, exact all admiration at our hands? Let us therefore love and eternally adore our blessed Lord, who being the God of heaven and earth, vouchsafed to look upon such miserable creatures as we are with such eyes of pity. And (f) How those ancient miracles, oblige us to the love of our Lord. although those former cures, were not wrought for the recovery of our individual bodies; yet there is no single circumstance belonging to any one of them, which giveth not a copious supply of instruction and comfort to our souls; and especially that last and greatest miracle, of all miracles, of the institution of the most blessed Sacrament of the Altar. So that, to omit all other modern miracles (which yet are innumerable) Christ our Lord doth still work miracle upon miracle in this blessed Sacrament. For this is consecrated in thousands of places, daily and hourly; and it is imparted as easily and liberally to the worst and wickedest of us all (if even now at last, we have a resolution to mend) as it was to his own most blessed mother, and his Apostles. And this, is not only a lasting miracle of instruction, and direction, and consolation, both of body and soul, as those others were; but it is a miracle of high communication and perfect union. Whereby the omnipotent Majesty of God, Matt. 26. Marc. 14. Luc. 22. joan. 13. is content, after a sort, to make sinful man, become one thing with himself. That divine goodness vouchsafing to leave it to his Church by way of Legacy in the night precedent to his passion, as even now I am endeavouring to show. Of the infinite Love which our Lord jesus, showed to us, in the institution of the blessed Sacrament, and the holy Sacrifice of the Mass. CHAP. 45. OUR Lord God of his goodness give us grace, that in us it may be verified, which hath been uttered by his own sacred mouth: Habenti dabitur; Matt. 13. To him who hath, shall be given. And that, since he hath endued us with Faith, in the belief of the mysteries of his precious life and death; we may still have Faith, more and more; wherewith to give a firm, & feeling, & inflamed kind of assent, to all the testimonies of his infinite love, which have been made to us, his miserable creatures. For (a) What loads of mercy our Lord doth lay upon our souls. verily, in this kind, he lays such load upon us; and doth, as it were, so press us even to death with his dear mercies; that if the eyes of our minds, were not elevated by his supernatural grace, and fixed thereby upon an infallible truth; we might be beaten blind with seeing, and starved with surfeiting, as we see many others are; and the very vastness of those mysteries which are opened to us for our comfort, by Christ our Lord, would make us half doubt, whether they were, or could be true, or no. The beloved Apostle, and Evangelist S. john, had lodged himself, so long, so near the heart of our blessed Lord; that he was easily able to discern, and declare how excellently he loved us from the beginning; and that withal, his love continued towards us to the end. jesus autem, joan. 13. cùm dilexisset suos, in finem dilexit eos. Nay the motion of the love of his divine heart towards man, having been so natural in him; it is no marvel if it went more violently in the end of his sacred life, then at the beginning. All the passions of that happy soul, were intyrely subject to the command of his reason; and he held it to be a thing agreeable to the dignity & immutability of the God he was, to speak of all things (as was touched before) after a positive manner, and wonderfully (as we use to say) within compass. Superlatives, and Exaggerations used to be thin sowed in the blessed mouth of our Lord JESUS. Nor is he, in effect, ever found to have said any thing, as seeming to have been transported with any extraordinary, or passionate desire, or care; but (b) When he came towards the passion our Lord did seem to break his pace. only concerning that which he was to suffer in his sacred Passion, and that which he was to do, in the night precedent to the same. When formerly he was advising his Apostles to have great confidence in the providence of God, (by letting them see what a care he had even of sparrows; and inferring thereby, that he would incomparably more, have care of them) he exaggerated not the matter, Matt. 10. but did only ask: If themselves were not to be more esteemed than many sparrows? Whereas yet one soul, is more in the sight of God, not only then many sparrows, but then all the whole material world put together. When he had a mind to tell them, what a misery it was for that wretch, that he would make himself the betrayer of the son of man; Matt. 8●. he only said; woe be to that man, it had been better for him if he had never been borne; which was but a very plain, and positive manner of expression. For as much as, not only this greatest sin which ever was perhaps conceived, but the least mortal sin that can be imagined, without repentance, doth make a man much more unhappy, then if he were utterly deprived of being. When he professed the omnipotency of his eternal Father's power, to deliver him out of the hands of them who took and tied him; he told them only, Matt. 26. that if he should pray for any help of that kind, his Father would send, more than twelve legions of Angels, to his succour. Whereas he might as good cheap have said, twelve thousand, as twelve legions. But our Lord JESUS, was not wont to use any superlative manner of speech; and he hath had many servants, who have carefully imitated him in this, as in the rest. But yet never thelesse, when he reflected upon the thought of that passion, which he was resolved to undergo for the Redemption of man; the very desire of the approach of so happy a day, made him confess, that he was in pain, till it did arrive. Luc. 12. Baptismo habeo baptizari, & quomodo coactor, donec veniat. Or rather he did not so much say, that he was in pain, as by words of interrogation, (in the way, after a sort, of seeming impatient) he asked himself this very question in effect; How much am I pained, how straitely am I imprisoned, till I have my fill of suffering for the love of man? Just (c) Our Lord did long for the time when he might institute the B. Sacrament. so may we see, that when the time of celebrating the feast of the Paschal lamb was come; he grew even greedily desirous, to eat it, in the company of his B. Apostles, before his Passion. And for their comfort, he would not choose but say, Luc. 22. Desiderio desider avi manducare vobiscum hoc Pascha antequam patiar. That he desired it, and that with desire upon desire; and such desire, as could never be appeased, till he were satisfied, till that time of the last supper were passed, wherein he had resolved to impart unspeakable tokens of his love to them; and so the other time of his Passion, wherein he was to endure the depth of all torments, and affronts for the same love, were then immediately to come. In the evening therefore, and within few hours of his Passion, this enamoured Lord of ours, having all the parts and passages thereof in his eye, and looking, as it were, in the very face of death, and such a death; he yet (d) Our Lord kept the show of all his sorrow to himself. joan. 13. laid up all the sorrow in his own heart, and would discover to his Apostles, no other semblance then of joy and comfort, lest his grief might be a cause of theirs. He conversed with them after his ordinary and familiar manner; he disposed himself first to eat the Paschall lamb with them. After that, he sat down with them to a common Supper; He kept his divine countenance full of quietness and peace; He took them close about him, on all sides; He cheered them up, with his gracious eyes, and he carved them with his liberal hands. Nay with those hands, (to the dispensation whereof his eternal Father had committed all things) he disdained not then, to wash the unclean feet of those poor Apostles. For which purpose first, he put of his upper garment, as any hired servant was to have done; joan. 13. and by the force of his own arms, he took a big vessel full of water, & out of that, he filled a lesser. He girt himself with a towel, into which he took their corporal uncleanness; as a figure of how he would purify their hearts, by his sacred Passion; For than he was to bear the deformity of their sins upon the shoulders of his body, which was a kind of winding sheet to his soul. When our Lord had thus performed this act of religion, in eating of the Paschall lamb; and of incomparable suavity in his conversation; & of unspeakable humility, in the Lotion of his Apostles feet; he returned to the table, and amazed all the (e) The Angels might well be amazed to see the son of God give his own body in food to sinners. Angels of heaven, whose understanding did even agonize, in seeing him perform, that supereminent act of Charity; when he instituted the blessed Sacrament of the Altar, and ordained the holy Sacrifice of the Mass, which was so worthy of an infinite God. This was done by divine goodness, immediately upon his having washed the Apostles feet. And our Lord was pleased, by that unspeakable humility of his, to prepare, and exalt them to a participation of so high mysteries, as were to follow. joan. 7. The holy Ghost was not then descended, because the son of man was not ascended up to heaven. And therefore it is no marvel, if S. Peter, were at that time to seek, concerning the reason, why our Lord would use such an excess as that. But he was told, that he should understand the mystery afterward, joan. 13. and then he would easily know withal, that (f) The great purity which is requisite, to a Catholic Priest. no purity in this world could be too great, for the disposing of themselves, to that which they went about; which was to be ordained Priests; and not only to partake, but also to dispense the precious body and blood, of our blessed Lord. Our Lord JESUS did therefore take bread into his hands; he blessed it, and gave thereof to his Disciples, when first he had pronounced the words of Consecration over it. Declaring, and consequently making it, to be that very body of his, which was to be offered upon the Cross. That being done, he also took the Chalice, and he consecrated that in like manner; affirming, and thereby also making it, to be that very blood, which was to be poured out afterward, for the salvation of the world. He authorised and commanded them withal, to do the like in commemoration of what he should have done, and suffered for them. Now incomparable was the love which our Lord shown heerin both in substance & circumstance. In (g) Most strong in substance, & most sweet in circumstance. substance, because he gave himself for the food of his servants; and in the manner of it, because he did it in such a sweet, and tender fashion towards them; & at such a time, when yet his own heart, was oppressed with sorrow, through the foreknowledge, and expectation of his bitter Passion, which was then at hand. Nay he was pleased (as appeareth by the words of the sacred Text) to be (h) In the very consecration, he speak and thought of his Passion. feeding his thoughts actually upon how he was to give his body up, by his bitter Passion, and to shed his blood, by a violent, and most dishonourable effusion, even whilst he was granting that legacy, and consecrating the same body and blood of his, for the comfort and joy of mankind, under the familiar and delightful forms of bread & wine. He was taking his leave of them, though yet he knew not how to leave them. But as he went from them, in that visible manner, according to which he had conversed with them till that time; so yet, he would bind himself to come in person to them for their comfort, though in another form, whensoever they should have a mind to call him. How our Lord would not hearken to those reasons, which might have dissuaded him from showing this great mercy to man. Of the necessity of a visible Sacrifice: and how our Lord himself, doth still offer it. CHAP. 46. IF reason might have prevailed, it seems that he should have taken heed what he was about do. Matt. 7. That if Pearls were not to be cast to swine, much less was this invaluable iewell, to be misspent upon so many, who would continually be wallowing in the filth of sin. That there would be a world of Pagans, jews, Heretics, and who would not believe, and would blaspheme the truth thereof. That millions of Catholics, though they did believe it, would not yet frequent it, but would rather for bear this bread of life, & this fountain of heavenly water, than the muddy miserable gust of some carnal pleasure, or some base interest of the world, which yet doth but lead them from a Purgatory in this life, to a Hell in the next. That some would do worse than to abstain; for notwithstanding that they resolved still to sin, they would yet presume with Sacrilegious mouth to profane this Lord of heaven and earth; & to bring God into that house, whereof the devil had possession and dominion. And in fine, that they would be too few, who would often resort to it with due reverence of that Majesty; with hunger after true sanctity; with love of that immense beauty; and with that purity of heart which might forbid them to lavish and waste themselves away, in pursuit of creatures. This might have seemed to be the voice of reason which was to have diverted our blessed Lord, from submitting himself to such indignity, as he seemed, by his mercy, to grow subject to. But (a) How the infinite love of our Lord made answer in our behalf to this infinite wisdom. he, on the other side, would needs understand it to be otherwise. And that he being an infinite God, it would become him well, to be infinitely good. That it should not be long of him, if all the world were not inchayned to him by love. That if any man would either undervalue the benefit; and much more if he would abuse it otherwise, a most rigorous account should be asked thereof. And that, in the mean time, it would be comfort enough for him, if such as were resolved to serve him, might be incorporated to him; not only by supernatural grace, but by this supersubstantial bread, which should cause an unspeakable union between him & them. This was a principal reason, why our Lord was pleased to institute both this divine Sacrifice and Sacrament in this last supper of his; but he did it, beside, for the fulfilling of Prophecies, and the perfecting of the figures of the old Testament. He was not come, as himself had formerly affirmed, To break the law, but to fulfil it. And therefore as he was pleased to eat the Paschall lamb, with all those Ceremonies which the law required, and which, till then, were to be of force; so (b) The Paschall lamb was a figure, both of the death of Christ our Lord, and of the B. Sacrament. the same, being partly a figure of the Passion and Death, of our Lord JESUS; and much more properly, of the Blessed Sacrament, and the holy Sacrifice of the Mass, it became his Truth and Goodness, to ordain and institute them at that tyme. For his Church in every one of the states thereof, aswell under the law of nature, as the written law, was the Spouse of Christ our Lord; and in virtue of that only conjunction, it was acceptable and pleasing to the eternal Father. But particularly it was to be so, under the Law of Grace, when once it should come to be fed, by his sacred body, and inebriated by his precious blood. And therefore, as in those former times, the Church of Christ our Lord, had never been without her Sacrifices (neither is there indeed, or can there be, any true Religion, without a real, and proper Sacrifice) so much less would he permit, that Spouse, under the la of grace, to want this sovereign means, whereby to protest the faithful, and incommunicable homage, which she owes, to him. For (c) The Oblation of Sacrifice is the highest act of religion. a Sacrifice, is a worship of Latria; and the supreme act of religion, whereby (through the oblation, and external mutation of some corpor all thing, (according to the particular rites, and sacred ceremonies which are performed, by persons, who are peculiarly deputed for that purpose and are called Priests) the excellency of the divine Majesty, and the supreme Dominion which it hath, over the life and death of all the creatures, is acknowledged and protested. Now therefore, Christ our Lord, would not deprive us of this blessing. But as, with great advantage to us, he had already changed the Circumcision of the old law, into Baptism; so also was the divine Goodness pleased, to make all those figurative Sacrifices of the same old la, yield up their possession in the new, and give place to this one other most excellent Sacrifice, of his own most precious body and blood. The Sacrifices of the old la, were bloody; Num. 1. & 3. and they were offered by that branch of the Tribe of Levi, which descended from Aron. But yet Melchisedech, also was a Priest, and that long before; Gen. 14. Psal. 109. and he offered an unbloody Sacrifice, and it consisted of bread & wine. Now Christ our Lord, who is our true high Priest; did sum up all the Sacrifices of both those kinds, into his own sacred self. For as those former bloody Sacrifices, did prefigure the Sacrifice of his precious life upon the Cross; so that other of bread and wine, did prefigure the Sacrifice of the holy Mass. And so truly and properly, is this last a Sacrifice, and so truly was he the Priest, who offered it first in this last supper of his; and so truly did he ordain his Apostles to do the like by those words, Hocfacite in meam commemorationem, Do this in commemoration of me, Luc. 22. (& in their persons, all those others also, of succeeding ages were appointed to do it, who should in like manner, be ordained by them) that unless this truth be sincerely and religiously granted, we shall never be able to verify those words of the holy Ghost, whereby it was prophesied thus by David, Psal. 109. concerning Christ our Lord, and so understood by the holy Fathers of the Church (as we shall shortly see,) Tues sacerdos in aeternum, secundum ordinem Melchisedech: Thou art a Priest for ever, after the order of Melchisedech. But a true and lawful Priest he is, after the order of Melchisedech, and a Priest he is to be, till the end of the world. And although he be reigning still in heaven, yet continually doth he exercise this office of his, by his deputies, who are true Catholic Priests. And principally it is he, who offereth up his own body and blood, together with them; he being the only true Original Priest, and these other (though properly & truly Priests) yet being but partakers of his Power, & Order, by his grace. Now this body and blood of our Lord JESUS who is the one only Sacrifice, and who was offered up in a bloody manner upon the Cross, is now offered daily, in an unbloody manner upon our Altars. Containing (d) The sacrifice of the Mass is both Propitiatory Impetratory, and of thanksgiving; & doth benefit both the quick & dead. Mala. ●. in itself, all sufficiency, and abundance of grace, both for the living and dead; for the propitiation of sin, and the pains which follow it; the thanksgiving for benefits already received, & the impetration of graces to be hereafter granted, by Almighty God. And this is that Sacrifice whereof Malachy did so clearly prophecy; when (reproving the Sacrifices of the old la) he spoke thus, as in the time of the la of grace: Ab ortu solis, usque ad occasum, magnum est nomen meum in gentibus etc. From the rising of the sun, to the going down thereof, great is my name among the gentiles. And in every place, there is sacrificing, and there is offered to my name a clean oblation; because my name is great among the Gentills, saith the Lord of Hosts. Of the judgement which the holy Fathers of the Church have always made of this holy Sacrifice, and B. Sacrament; and the great veneration, which they had them in; and the motives whereby we may be induced to do the like. CHAP. 47. WELL might the Prophet say, that this Sacrifice was pure and clean, since it is no less than God himself; though not as God, but man. And the chief Priest also is God who daily offereth up the same, together with the subordinate Priest. And although no Choir of Angels can speak as magnificently of it, as the thing deserves; yet the Fathers of the Church have done their best, to acknowledge and admire it. And for the comfort of my reader, I will cite him a few of the many passages which are found in them. Who is more the Priest of God, saith (a) Cypr. l. 2. Ep. 3. S. Cyprian, than our Lord jesus Christ, who offered a Sacrifice to God the Father, & he offered that which Melchisedech offered, towit, bread and wine, that is to say, his own body and blood. When we offer this Sacrifice, saith (b) Cyril. Hierosol. (one of the fathers of the first Council of Nice) in Catech. missed. 5. Saint Cyrill, we afterwards make mention of the dead. We erect not Altars to Martyrs, saith (c) August. de civet. Dei l. 22. c. 10. Idem. Confess. l. 9 c. 13. S. Augustine, but we offer Sacrifice to him alone, who is the God both of them and us. This S. Augustine saith; and he relateth else where of his mother, That when she was dying, she desired him to remember her, at the Altar, where she was wont to be present, every day; and from whence she knew that holy Sacrifice (d) The body of our Lord. to be dispensed, whereby the hand writing was blotted out which was contrary to us. Our flesh, saith (e) Tertul. l. deresurrect. carnit cap. 8. Tertullian, doth secd upon the body and blood of Christ, that the soul also may be made fat with God. The bread which our Lord gave to his Disciples, (as (f) Cypr. de coena Domini. S. Cyprian saith of the Real Presence) being changed not in show, but in substance, by the omnipotency of the word, was made flesh. That as in the person of Christ the humanity was seen, and the divinity lay hid; so hath the divine essence unspeakeably poured itself, into this invisible Sacrament. We do rightly believe, saith (g) Gregor. Nyssen. in oratione catechistica cap. 37. S. Gregory of Nisse, that bread being sanctified, by the word of God, is transmuted into the body of the word of God. We know, and have it for most assured, saith (h) Cyril. jerosol. cathe. Myst. 4. S. Cyrill Bishop of Jerusalem, that this bread which is seen by us, is not bread, although the taste esteem it to be bread, but that it is the body of Christ. Many mothers, saith (i) Chrysost. hom. 83. in Matt. S. chrysostom, put out their children, when they are borne, to be nursed by others; but Christ our Lord would not do so, but doth nourish us with his own body, and so doth conjoin, & glue us to himself. O miracle! (k) Chrysost. l. 3. de Sacerde tio. O benignity of God, saith the same S. chrysostom! He that sitteth above, with the Father, at the same instant is handled by the hands of all; and he delivers himself up to such as will receive and embrace him. And in (l) Chrysost. hom. 24 c. 10.1. Epist. ad Corinth. another place, he saith thus, That which is in the Chalice, flowed out of his side, and of that do we communicate. This indeed, as saith S. (m) Saint Ephrem (who was familiar with Saint Basil the great) lib. de natura Dei non serutanda cap. 5. Ephrem, exceedeth all admiration, all speech, and all conceit, which Christ our Saviour the only begotten son of God, hath done. To us who are clad with flesh, he hath given fire, and spirit to eat, namely his body, and his blood. My bread, saith (n) Ambros. l. 4. de Sacra men●is. S. Ambrose, is usual bread but this bread is bread, before the words of the Sacrament, but when the consecration once doth come, of bread it is made the flesh of Christ. Let us therefore settle this point how that which is bread, can be made the body of Christ? By consecration. This consecration, of what speech and words doth it consist? Of the words and speech of our Lord jesus. For all the rest which is said, is either praise given to God, or there are particular prayers, made for the people, and for Kings, and others. But when he comes to the time of making the B. Sacrament, the Priest doth no longer speak in his own words, but in the words of Christ. The speech therefore of Christ, is that which makes this Sacrament. What speech of Christ? Thevery same whereby all things were made. Our Lord commanded, and the heaven was made. Our Lord commanded, and the earth was made. Our Lord commanded, and the sea was made. Our Lord commanded & all the creatures were made. Thou seest therefore how effectually the speech of Christ doth work. If (o) Note this consequence. then there be such power in the speech of our Lord jesus, as to make those things be, which were not; how much more effectually, will it work towards the making of them be which are; and to make them be changed, into other, than what they were. Therefore (p) Mark well the express authority of this Saint. that I may answer thee, I say: That it was not the body of Christ, before the consecration; but after the consecration, I say to thee, that then, it is the body of Christ. Christ was carried, saith (q) Aug. in Psal. 33. Conc. 1. Ibid. S. Augustine, in his own hands, when commending his body to his Apostles, he said, Hoc est corpus meum, this is my body, for than he carried his body in his hands. And again, Our Lord would place our salvation, in his body, and blood. But how did he commend his body and blood to us? In his humility. For unless he were humble, he would not be eaten and drunk. The good Pastor, saith (r) Greg. in hom. 14. in Euang. S. Gregory the great, laid down his life for his sheep, that he might turn his body and blood into our Sacrament, & might feed the sheep which he had redeemed, by the nutriment of his flesh. Under the species of bread (saith S. (s) Cyril. jerosol. in Catech. Myst. 4. Cyrillus jerosolymitanus) the body is given thee; and under the species of blood, the wine; that so thou mayst become participant of his body & blood. So shall we by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Carrier's of Christ, when we shall have received his body and blood, into our body; and so, as S. Peter saith we shall be made consorts of the divine nature. And (according to that of S. (t) Cyril. l. 10. in john. c. 11. Cyrill) if any man shall mingle wax, which is melted, by fire, with other wax, which is also melted, in such sort that they both do seem to be but one, made of both; so by the conjunction of the body and blood of Christ our Lord, he is in us, and we in him. S. (u) Greg. l. 4. Dialog. c. 58. Gregory doth further say: What faithful soul can doubt, but that in the very hour of the Sacrifice, the heavens do open, at the voice of the Priest; and that in this mystery of Christ jesus, the Quires of the Angels do assist; the highest and the lowest things do meet; Terrestrial and Celestial things are joined; and there is made one thing, of things which are visible, and invisible. Hear than we are taught, by the holy Fathers of the Church, (whom I might have cited to this purpose, both more at large, and more in number) the inscrutable love of our Lord JESUS to mankind, expressed in these high mysteries, of the blessed Sacrament, and the holy Sacrifice of the Mass. But how shall we be able to disengage ourselves, for being even overwhelmed with the huge weight thereof, since the superexcellent Humanity of our (x) The incompable dignity of the person of Christ our Lord. Lord JESUS (consisting of that precious body, which first was framed out of purest blood of the all-immaculate Virgin, by the only hand of the holy Ghost, and of that glorious soul, which in the first instant of the creation thereof was hypostatically united to God the son, the second person of the most B. Trinity; (and the same person, being indivisible from the other two, of God the Father, and God the holy Ghost) that this person, I say, of Christ our Lord, should be communicated to all the Priests of the holy Catholic Church, to be offered daily, over all the world, and to be received into the breast both of them, and all the other faithful children of that mother, as often as themselues should desire. What Cherubin is able to discover the greatness of this benefit; and what Seraphim hath his heart hot enough, to breathe out such ardent flames of love, as grow due to God upon this account? How full of reason was the exclamation and admiration of holy David when he said, Psalm. 34. & 9 That there was none like to God, in the cogitations which he entertained for our Good? No man, no creature could ever have aspired to such a happiness, or so much as to have conceived, that even the divine nature itself, had been able to express such goodness. But God is God, and God is love, and the love even of Creatures is full of (y) How full of Invention great love is. invention, for the enjoining, and (if it were possible) for the very exchanging themselves by love into one another. And now as God is infinite, in all things, so is he infinite, after a particular manner, in his love, and by consequence, he is infinite in his invention. How inspeakable honour had it been for man, to have been, though but admitted, to the sight alone, of Christ our Lord, in the blessed Sacrament? Num. 88 For if the sight of that brazen serpent with faith in Christ our Lord (who was then but to come so long after) were able to cure the Israelites of the stings of serpents; how much more would the only sight of our blessed Saviour, with faith, have sufficiently served to cure their souls of all their sickness? How much happiness had it been for us, to touch the sacred host, with our hands; the senfible part of the same host being a garment which sits so close upon the body, and soul of Christ our Lord. For we know that a woman was cured of a bloody flux, Matt. 9 & 14. Marc. 6. Luc. 8. by the only touch of the hemne of his loser garment. Such honour and happiness had been much for us to have received; but it was nothing, in comparison of the excessive charity of our Lord, which would not be satisfied with doing less than all. For what could even his omnipotency have added, to the trace which here he hath devised; not only of a conjunction, but of an union; and that such an one, as is the most internal which can be imagined, being in the way of food. S. Augustine showeth how God hath made as able to feed upon him, by a mere spiritual manner, in the mystery of the Incarnation; and we may fitly apply the same words, to this Sacramental kind of feeding, as indeed these two mysteries have great affinity with one another. God (z) A passage of S. Augustine, which well deserveth to be consi. dered. Manual. cap. 26. became man (saith this incomparable Saint) for man's sake, that so man might be redeemed by him, by whom he was created. And, to the end that God might be beloved by man after a kind of more familiar manner, he appeared in the likeness of man. That so, both the internal, and the external senses of man, might be made happy in him; and that the eye of our heart might be fed by the consideration of his divinity, and the eye of our flesh and blood, by that of his humanity. That so, whether we should work inward, or outward, this humane nature of ours which was created by him; in him might be sure to find store of food. This S. Augustine saith, and if this might be well affirmed in respect of the Incamation of our Lord JESUS, how much more may it be said, in respect of the mystery of the blessed Sacrament; where we feed not only spiritually, but beside, after a sacramental, and yet real manner. How we do both feed, and are fed upon, in the blessed Sacrament; and of the admirable effects which it must necessarily cause, in such as do worthily receive it; and of the reason why it must be so; and of the Figures which forshewed the same. CHAP. 48. WE may well perceive, that our Lord JESUS, is a great friend of (a) God is a great friend of union. Union. His person is distinct, from the other persons of the B. Trinity, but the essence is one, and very same of them all. When he was resolved to become man, he was also pleased to knit man's nature to the nature of God, by the Hypostatical union. An infinite honour this was to man; for it grew true hereby. that man was God; and that God was killed upon a Cross, for the love of men. Yet though by that union in his Incarnation, he brought us all to be his allies, he did not personally unite himself to us all. But by this last (b) How our Lord uniteth us to himself. sacramental union of him and us, when purely we take his precious body & blood into ourselves, under the quality and condition of food; he maketh every one of us, much more one with him. And then no marvel, if the honour he doth us, & if the joy he gives us, (when the fault is not our own) be the greatest which we can receive in this world. For we enjoy none of the other mysteries of the life, and death of our Lord JESUS, but only by faith, and memory; whereas this, is present to us, in very deed; and present so, as the food which we receive, is present to us. And so, in like manner, when no impediment is at hand, it breeds a great love of his goodness, and a great delight in his sweetness, & in fine, an union of us both, in one. Though with this difference from other food, that (as S. Augustine was taught by our Lord) we change not him into us, Confess. l. 7. cap. 10. as by eating other food we use to change it; but we are changed into it, by it, if we approach to it, with a pure and hungry soul; & so feeding in this B. Sacrament upon him, he feedeth also upon us. Nor is it strange that we should both feed, and yet be fed upon, when Almighty God is a party to the contract: Omnia quaecumpue voluit fecit: He can do what he will; and he is pleased to will, Psalm. 113. that he, and we, should feed upon one another. And to such, as endeavour to be truly, and entirely, and purely his; he contenteth not himself with less than thus to come to them in person, with desire of union. And he is (c) The unspeakable benefits which are reaped by worthy receiving the B. Sacrament. Psal. 147. washing away all the dregs of sin by that fountain of grace. He is thawing all frozen hardness of the heart by the sweet breath of his Spirit; Flabit Spiritus eius & fluent aquae; and he is consuming the rust of their selfe love, by that burning fire of his charity; comforting them in all afflictions and satisfying them in all their doubts and wants; illuminating their understanding; and composing their will; and fixing their imagination; and possessing, and imprinting himself upon their memory; calling in, and consecrating their senses; and sealing up their hearts to himself. And changing, at length the whole taste of their souls, he make them love that which he love's, and hate that which is any way offensive to him. To conclude, of devils (which perhaps they were) they become as so many Angels, in flesh & blood; & are naturalised, after a sort with God, & grow to be even very Christ's, according to that of the blessed Apostle, who said of himself: Vivo (d) O happy holy state. ego, Galat. 2● iam non ego, vivit verò in me Christus. I live, yet now not I, but Christ is he who liveth in me, by my lively imitation of his divine virtues, and by a perfect conformity, or rather transformity of my spirit into his. And (e) No wonder is strange where God is the work man. Psalm. 111● what marvel can it be, that such wonders as these be wrought in man, since it is the Creator of man, and of all things else, who descends so low as to live in him; he of whom it is said, that, Gloria & divitiae in domo eius? What marvel is it, if we be made so glorious and so rich, since he vouchsafes to make pure and humble souls, the house wherein he desires to be entertained, and even to be the very couch wherein he delighteth to be enloyed, by the most chaste, but yet most straight embracements of divine love? What marvel, I say, if such as receive this food with pure affections, do lead even in this world, a life which is not of this world; since the self same God, who feeds all the spirits of heaven, hath contrived (f) In some sort we are equal to the Angels even in this life. a way, how to give himself for the same food to mortal men? The same food I say, though it be dressed after a different manner, and served in under a disguise of the accidents of bread and wine, as between two covered dishes, according to the custom, amongst great persons? Even this of the disguise, was also done, out of an admirable divine love to us, who had not been able in this frail state of ours, to see God and live. And beside, we grow thus, to have a means of exercising most heroical acts of Faith, towards him. To which acts of believing in this life, doth correspond the rewards and glory, of perfect seeing in the next. But the substance of the food, is still the same, both here and there. Apoc. 22. And (g) Our food in the blessed Sacrament is the very same, where with the happy souls are feasted in heaven. therefore S. john. (according to the observation of Doctor Auila) relates, that it was one, and not diverse Trees, which he saw, on both the banks of that river, which flowed out of the throne of God. Upon the one of which banks being the triumphant Church in heaven, Christ our Lord doth sustain them there; and on the other bank, which is the militant Church, whereof we have the honour and happiness to be members, the same tree of life doth feed us here. We are also taught this very truth, by the sacred mouth of Christ our Lord himselfo, john. 6. who said: That he was the bread that came down from heaven. If therefore he be the bread of heaven, he is the food of the inhabitants of heaven: and if that food be thus imparted to his children in this world, it must be only their fault, if they lead not even here a life of heaven. We (h) How man ennobleth other food by eating it, but he is ennobled by this see that in the case even of common food (how base soever that be) it is raised (by being eaten) to the dignity of becoming a part of him who eats it; because the man is nobler than the meat, and he assumeth it therefore up, to himself. And what should then become of such as do worthily feed upon this bread of life, this nourishment of heaven, which is Christ our Lord; but that, for as much as this food is infinitely of better quality than ourselves, by eating it we should be transformed into it; and of terrestrial in our conversation, should become celestial; and resemble the Angels in purity, since we carry resemblance to them, in the food we take, which is the God, and King of glory. An infinite, and of itself, an incredible thing this is, that such creatures as we, should be sublimed to such a height of dignity, even in this life. But to the end that it might astonish us the less, when it should arrive, and that our wonder might be all converted into love, it (i) The banquet of the B. Sacrament was foretold by many Figures before it came. was the good will of God, to foretell us of it long before; and to reprosent it, as it were, to our very eyes by way of figures and shadows; that so being accustomed to consider those shadows, we might, with more facility, embrace the body, when it should be come. For this is the accomplishment of all those figures of the (1) Exod. 11. Paschall lamb; of the (2) Psalm. 77. Manna; of the bread of (3) Exod. 25. Proposition; of the Banquet which King (4) Hester. ●. Assuerus made; & of many others. And as it was a body in respect of those former shadows and figures, so may it be accounted, in some respects, but as a figure, in respect of the celestial Banquet of eternal beatitude, which shall be served in, hereafter, as the second course of our delicious fare, when we are to feed for all eternity. The Sacramental presence of our Lord JESUS, doth stay no longer, than the species of bread and wine remain; but the air & virtue thereof, doth still continue, till it be driven thence. And (k) The wonderful effects of the B. Sacrament. so great effects they are, which grow upon it, (in such as are careful to comply with God) as gives them abundant testimony that no less than omnipotency itself, is there. Nay it is most certainly true, that the blessed Sacrament, doth work, and that very often, (in the souls of such as dispose themselves devoutly to it) so many, and so wonderful effects, sometimes in giving strength of body, where it was wanting before; sometimes in the utter extirpation of some passion; sometimes in the infusion of some great virtue; sometimes in changing, at a very instant, the whole sense of the soul (making it all triumph with joy, whereas immediately before it was half dead, of grief) as doth much declare and prove, the divinity of Christ our Lord. Yea and their souls do feel it so; as that if there were no other argument, or authority, in the whole world, but what they find within themselves, it might serve to give them great assurance, that Christ our Lord is no less than God. A (l) The great life & vigour which grows to the soul by the B. Sacrament. Mineral this is, so full of Spirit, that it leaves a lively tincture in the viol, wherinto it hath been poured. It perfumes the whole soul, if it be well dissolved by acts of love. But then we must do, as we use when a room is well perfumed, to keep the doors and windows shut. Recollection in this case, doth even import a man, as much as his life. Which yet if God bid him give over, and that his divine Majesty, do, for the reasons of (m) Spiritual comforts must give place to the exercise of charity & obedience 2. Cor. 2. Charity or Obedience, require him to open, and impart himself to others, he shall be still, A good odour of Christ our Lord to God; but withal he hath so much strength, as not to be dissipated, in himself. Of the great Love of our Lord, in conveying the Blessed Sacrament to us, under the species of bread and wine. Why it is neither necessary, nor convenient, nor scarce possible for all Christians to communicate of the Chalice. Of diverse kinds of Union: And how liberal our Lord is to us, in letting us all frequent these divine Mysteries so often. CHAP. 49. AS the love of our Lord JESUS, was full of invention, in disposing him to perform this work; so (a) The great love of our Lord, doth admirably appear by diverse circumstances. was it also, in the manner of contriving, and dispensing it, according to the capacity of man. And first concerning the forms or species, under which he is presented to us, what other, could have been thought of, either more agreeable, or more gustful to the nature of man, then they of bread & wine? If, for the punishment of our sins, or the mortification of our senses, he had been pleased to ordain, that we should have received him, in the forms of pitch, or ink; as himself would thereby have been subject to no indignity at all; so yet still we must have acknowledged, that it had been infinite mercy for us to have received such a precious jewel as that, in how course, or homely case soever, it had come. But bread and wine, are the very stanes of corporal strength, and comfort; and he confined his body and blood, to the species of these two creatures; that so this superscription (as it were) of the Love-letter which he was writing to us, might prepare us, for an expectation of those sublime, and sweet contents, which lay within. Yet (b) The Blood of our Lord, is always together with his body; and for that reason, it was necssary for lay people to receive both the body and the blood distinct. Nay there are many other reasons which make it neither convenient nor yet possible to receive them so. because there are some, who have a natural aversion from the taste, and even from the very sent of wine, which no man ever had, from bread; Because there are some countries, so remote, both from the Sun, and from the Sea, as that there, wine is hardly to be found; Because in the infinite multitudes of Christians, it would be impossible, for all to receive of the sacred Chalice, without endangering, yea and committing much irreverence; Because some would be so sick of pestilent fevers, as that even a drop of wine, would do them hurt; Because persecutions would be sometimes so great, as that it might be fit, to leave the blessed Sacrament in the custody of some particular men, and women, to be received by themselves for their comfort, in some great exigent of distress, and danger (as was often done in the primitive Church by the testimony of Tertullian and others) and which could not be done with the Chalice, for any long time, or even almost at all, in any hot country. For these reasons, I say, and for many others, which by the wisdom and love of our Lord JESUS were thought convenient (and especially because his body is a living body (and consequently it cannot be without the blood) he was pleased, that both the blood & the body should remain under the species both of bread & wine, that so he who received one, might be sure to receive them both. And (c) In the sacrifice of the Mass the reason is very different. howsoever, for as much as concerns the Sacrifice of the Mass, both the bread and wine are severally to be offered, consecrated, and consummated by the Priest (for in these three acts, the substance of the holy Sacrifice doth confist, and not in the prayers, or Scriptures, which do either precede or follow, or interlace them, since these latter, do but serve as an addition for devotion, & for a spiritual ornament to that high action. For as much, I say, as this Sacrifice which is daily offered up, upon the Altar, is to be a most lively representation of the bloody Sacrifice of our Lord, upon the Cross (a representation, for as much as concerns the manner of it, but no representation for as much as concerns the thing, because both the one, and the other, is but only one, and the very self same Sacrifice) yet when there is only question of receiving the blessed body and blood of our Lord ' JESUS in the nature of a Sacrament, the same Lord was pleased (d) The Church is to ordain of many things, according to that spirit of discretion which reigneth in it. to leave it, to that spirit of discretion, wherewith he would eminently endue his Church; to ordain when it should be convenient (for necessary it could no way be) to use both the bread & the wine distinct, and when but the one of them alone. It is also well observed, by spiritual writers, that the very species of bread and wine, do invite, and bespeak our souls, to a very intrinsical union, both with God, and our neighbour. In these species, we may consider, that there is an union of two sorts. The one of them, having been settled by nature, & the other growing on, by industry, or art. The natural (e) Two kinds of union which are showed by bread & wine. union consisteth in this; That many grains do grow upon one ear of corn; and many grapes upon one cluster of the vine, with great resemblance to one another. The artificial union, which is made between them doth defeat the former natural union; that so, that former, may become more perfect. For first by plucking off, or pressing the grapes, or breaking and grinding the grains of Corn; and then, by separating the chaff, and husks, and bran, and skins, & stones, it grows to be one paste, or liquor, which is perfected, and purified afterward, by heat; the must by the natural heat which it hath; and the bread by the heat of fire. And then we can not know, which grain of corn in particular, was white, and which was brown, or which grape was great, & which was small. These (f) How these two kinds of Union are found in men. Unions also there are, and are to be in men; The natural as they are men of flesh and blood; and the other supernatural, as they are faithful Christians, regenerated by grace, and animated therein, by his divine Sacraments. In virtue of the former union, we love our kindred and friends. And because this love, doth use to carry imperfection with it, through the influence of self love, and the mixture of temporal & vain respects, Christ our Lord cometh to us, in this supernatural Sacrament, and doth take, as it were, our souls and the desires thereof, all in pieces; casting away that which is inordinate, unmortified, and any way unfit, concerning honour, or estate, or delight, or any other earthly thing whatsoever; and he doth so boil and bake us in the blessed Sacrament by the fire of his charity, as that we may grow to be perfectly united, both to him, and within ourselves, and to one another. And then will that be fulfilled which the blessed Apostle saith, 1. Cor. 10. That we are all one bread and one body, we who are partakers of that divine bread, and of his Chalice. But though this may be truly said, to some proportion, of all such, as do carefully and devoutly come to this blessed Sacrament; yet most eminently is it true, of them who are fed thereby, in the state of holy Religion. Whose perfect (g) The union of religious persons is a kind of miroculous thing. Union, hath so very much of the miracle in it, that it convinceth even the most malicious tookers on. For even they, when they are in their wits, cannot ascribe it to any other cause then the powerful presence of the grace of God & the powerful grace of his presence, that such a world of persons of so different & incompatible nations, ages, humours, descent, dispositions, and talents, should live together in as perfect a mutual consent of mind, as if they were all, the twins of one, and the same natural mother. The (h) Of other circumstances, which do greatly show the love of our Lord. ardent love of our Lord JESUS, doth also as lively appear in other circumstances of this divine Sacrifice, and Sacrament of the Altar. It is true, that such as receive Christ our Lord, with great purity of heart, & are content (as it were) to be at cost, and care, to adorn their souls, when they to be sit at this celestial Banquet; are received by him, with an unspeakable communication of himself; and he embraceth them with arms of so great delight and joy, as is very different from what he ordinarily doth, to such as approach jesse devoutly to him. At this we are not to wonder, for the love of our Lord JESUS, to us, is not like the love of men, which if it be very great, it puts them, as it were, out of their wits. But the (i) The love of our Lord, doth no way derogate from his infinite wisdom. love of our Lord God, doth not take him one hairs breadth from home, nor doth it derogate at all; from his high wisdom. Nor are there in the world, any weights, either of gold, or diamonds, so precise or nice, as the weights of the wisdom of our Lord God, whereby he values every thought of preparation which is made, more or less, when we approach to his presence. And accordingly he receives us, either like his servants, or like his Sons. But yet still this is true, that there is no person in state of grace, who may not celebrate if he be a Priest, nor no other man or woman, but may communicate otherwise of the body, and blood, of Christ our Lord with great profit. This (k) Our Lord's love doth still more and more appear, by the consideration of other circumstances. Lord might have annexed this incomparable benefit, to the only state of perfect Chastity; or only to such persons as had performed certain grievous penances; or, at least, to such alone, as had never dishonoured or profaned either this sovereign Sacrifice, or most venerable Sacrament, by ill receiving it. But his Charity would not endure, that any one should be excluded from such a benefit, if at last he would be content to love him. He might have abridged us to one only time of communion in all our life; or at least, that we should not communicate above, once a year. But so fare he was, from giving any such restraint as this, that he desires nothing more, then that we should often repair to this food of life. Yea, and he hath inspired his holy Church, by his holy Spirit, to counsel her children to frequent it; and to drive them out of her company by (l) They are excommunicated, who do not communicate once in the year. excommunication, if at certain times they do not satisfy the longing, which he hath, to become thereby, one with them. There is no necessity, or important occasion in the world, either corporal, or spiritual, either public, or private; for which this holy Sacrifice may not be offered. And not only brings it profit to living men, but to such as have led us the way to Purgatory; where the pains are much discounted hereby, as S. Augustine, De cura pro mortuis possim. and many other of the Fathers do abundantly show. So also, in our receiving the blessed Sacrament; we of the laity, are put to no stint heerin; but every Christian may communicate as often, as his own ghostly Father shall think fit. And as, when (m) The King of Glory vouchsafes to come and visit in person every beggar. we have health of body, we may, in every Church, go to him; so when we are sick, we need take no care in this, for he will be sure to come to us. And if it were an incomparable mercy, as we have seen it to be, in the last discourse of the miracles, for our Lord JESUS, to visit and cure the sick of corporal diseases, whilst himself was mortal; how much more is he to be magnified, by all the powers of our souls, since he confines himself, as a man may say, to our Altars; and binds himself to be there, at all the hours, both of day and night; and to be ready in all weathers, and upon all warnings; and sometimes, with small attendance, to transport himself to the deathbed of every beggar, yea and of every sinner, (who may perhaps have profaned him in the same Sacrament) to cure and comfort their afflicted souls. And all this he doth, now that he is glorious in heaven, and sitting at the right hand of God. Sometimes (n) He is pleased to be exposed for our comfort opon our Altars, for many hours together. he is pleased that we shall not only receive him, which action is begun, and ended as it were, at an instant; but moreover, upon great solemnities, as also upon other particular occasions of the Church, we may have the comfort to see the blessed Sacrament with our corporal eyes, for some good time together. And sometimes it is exposed, for the space of forty hours upon our Altars. And because he reaps much honour, and we much good, by the meeting of many pious affections in one; and for that, the multitude of the faithful is so great in every good town that no one Church can hold them, for that purpose; this merciful Lord of ours, is content to be carried in procession through the streets, and public places; and so to take homage from whole Cities at once, whereby they (o) How we reverse the dishonour which was done to our Lord in time of the Passion. do, the best they can, to reverse the ignominies and affronts, which he received in the many most painful and most shameful processions, which he made to the house of Aunas, of Cayphas, of Pilot, of Herod, and of Mount Caluary, in that night, and morning of his bitter Passion, for our Redemption. The misery is showed, and the error is partly convinced, of such as do not embrace the belief of those divine Mysteries. CHAP. 50. WHo shall therefore be ever able, enough to admire this Sovereign Lord of love, for the mercy which he hath showed us, in this blessed Sacrament of his most precious body and blood; and for the care he hath taken, of the completenes of our comfort heerin. Psalm. 105. Quis loquetur potentias Domini, auditas faciet omnes landes eius? Who I say shall be able to declare God's power, and to proclaim his praises? And how much reason therefore is it, that there should not be in the world, any Priest, or other faithful Christian, who will not set up, the rest of all his comfort in this life, in frequenting this bread of heaven; and in spending some part of his days and nights, in preparing to receive this divine food, with due devotion? If our Lord JESUS, Lue. 14. took it ill in the Gospel, that they would not resort to that supper of his (which was indeed a type of heaven itself, and yet withal of this heavenly mystery;) how heavily will he lay it to our charge if we be negligent in coming to this Table: when himself is both he who invites to the banquet, & the very banquet itself? But O (a) The lamentable ingratitude of such as are not Catholics. misery to be eternally deplored, even with tears of blood; that in these woeful days of ours, there should be any found with the name of Christians upon their forehead, who yet renounce the benefit, yea and expressly blaspheme, the inviolable truth of this mystery. Miserable creatures they are, & a thousand times miserable, who do, by this means, either ignorantly, or maliciously, degrade, and depose themselves, from the most sovereign point of Christian dignity, which the infinite wisdom, and love of God himself, was even able with all his omnipotency to impart to the meanness, and weakness of sinful men. Yet some of them being pressed, as it were, to death, by the evident words of Hoc est corpus meum; (so often iterated by so many of the holy Evangelists) have begun, of late years, to affirm, that they believe the real presence of our Lord, in the blessed Sacrament, as well as we; but only that they dare not pronounce de modo. But (b) Their speech de modo is a false and foolish stift. our Lord doth know, that they speak not as they mean, but only to abuse the people. Neither can they believe it as we do, according to their other particular declarations, concerning this doctrine. And yet in truth, if they did believe the thing itself, and did only differ de modo, as they say they do, (amongst which modoes, or ways, they understand our doctrine of Transubstantiation to be one) how could they dare so wickedly blaspheme this our Doctrine concerning the modus, & yet profess that they are ignorant of the modus, or way, how the real presence comes to be in the B. Sacrament. But this (c) The scope of this book is not to teach faith but love. Treatise is not intended, for the settling of the truth of the Catholic faith, and to convince them of error, who inpugne it; but only to inflame the heart of the true Christian to heat of love, upon those reasons and motives, which are already ministered, by the light of faith to our souls. That other task, hath been performed by multitudes of our learned Authors, whereof the world is full. I will only beseech them, for the love of our Lord JESUS, that they will procure to purify their hearts from sensuality, and other sin, which blinds that soul wherein it reigns; & till then, we will wonder the less, that men of so bestial life, as the founders of their religion were, had no sight wherewith to pierce into so pure mysteries. The carnal man cannot discern of things belonging to God; 1. Cor. ●. and if not of things which are but belonging to him, how much less, of the substance of this blessed Sacrament, which is God himself? as truly God, as he is God, who made heaven and earth. In the mean time, these people deserve much pity at our hands, who whet the teeth not only of infidelity, against God, but even of Envy against themselves. For what doth it look like but envy, since they refuse to believe, and to embrace so great a good, upon this chief reason, because they think it is too good, to be true? And (d) The counterfeit sanctity, and preposterous pretence of the humility of Sectaries. this perverse and preposterous humility, together with a seeming to take such a counterfeit care of the dignity and Majesty God; is one of those bucklers under which they hide themselves, from the darts of love, which he would fain be shooting at their souls, For they say it is an indignity, and what if a rat, or a dog, should eat the blessed Sacrament, and I know not what unsavoury stuff of the kind. But they consider not the while, that God receives fare more dishonour, in being profaned by a judas, or any other obstinate sinner, then if the body of our Lord, should be eaten by as many rats, as there are blaspheming Heretics in the world. That Sun, (true Sun of justice) can well enough, tell how to keep his beams from being defiled, upon any filthy dunghill. And if he could not, it would go hard with him. For the divinity of Christ our Lord JESUS is actually, & intrinsically, in all the parts of all the creatures of the whole world, both by essence, presence, and power; yea and in all the devils of hell, as truly as in any Angel of heaven; or else that thing, would instantly give over to be. And now, if the (e) Note this most certay ne and apparent consequence. divinity of Christ our Lord, be in all vile places without any indignity; the humanity, how noble soever it be, will be fare from disdaining to keep it company. Little do these deceived creatures consider, how low our merciful Lord could be content to descend for the love of man, towards the receiving (if there should be cause) of dishonour, by the means, either of beasts, or other men. And I should think, that the Temptation of Christ our Lord, by the Prince of darkness in the wilderness, Matt. 4. might read them a loud lesson upon this subject. For there, our B. Lord, was not only tempted by the devil; but that divine goodness, did suffer that sacred Son of the blessed Virgin, to be taken as hath been said, & posted up & down in those arms or hands, which the infernal Spirit, had assumed to himself, for that purpose. Or if they had rather look upon the Sons and slaves of the devil, then upon himself; Let them (f) Note also this consequence. behold how that holy humanity, being so knit to God as that it made the self same person with him, was content for love of us, to be spit upon, to be buffeted, & stripped stareke naked, & scourged, & crucified, & blasphemed, for the love, & for the good of man. I find it not so strange, that a jew who called Christ our Lord, Impostor and Traitor, should deny this Doctrine of the blessed Sacrament; because he believes him to be a Traitor, and a Liar, who said, That the bread was his body. I find it not so strange, that a Pagan or a Morisco, should deny it; for he also denies to believe, that God did make himself man, and dye. But that a Christian, who saith, that Christ is God, and who acknowledgeth those words of, Hoc est corpus meum, to have been spoken by his own sacred mouth, and that, so immediately before he died; and beside, in the nature of a last will, and Testament (which no ordinary wise man, would have penned, in doubtful and ambiguous terms;) that a Christian I say should cut himself out, such a motley kind of faith at this; and argue against God's power, by saying that his body must needs be subject to all the qualities of other natural bodies, whether he will or no; and against his infinite mercy, by not believing that he would submit himself (though he said he did) to such indignities, as they conceive him to be subject to, by this kind of communication of himself; this I say is strange, and I say again, that it deserves to be eternally deplored with tears of blood. For, in (g) The denial of this doctrine doth shoot at the disgrace of God's omnipotency or infinite wisdom or infinite love. in fine, all the arguments which they bring against the probability of this divine truth, are but so many arrows, shot up by them, against his omnipotency. And all those reasons whereby they would tax it of any absurdity, or inconvenience; are but so many teeth, which offer to carp and tear away, some part of his infinite wisdom. And all those charges, whereby they would lay aspersion upon it, of indignity; are but so many protestations, that they are not capable of the supereminent science whereof the blessed Apostle speaks, Ephes. 3. concerning the infinite goodness, and love of Christ our Lord, to man. Of the Obligation which we have to God, for so great a benefit; and who are most bound to be devoted to it, and why; and how happy they must needs be, who frequent it with devotion. CHAP. 51. LET the same love of JESUS Christ our Lord intercede with the Eternal Father, that they may not for ever, be deprived of this food of life. Without which, it is no marvel, if they be daily, more and more disposing themselves to dye, that fearful double death both of body and soul. And for our parts, we who are Catholics, let (a) The great obligation which Catholics have to God for the blessing of our faith. us adore that excellent Majesty, for this high mystery; and especially, for that light of faith, and grace whereby he hath enabled us to believe it, & to love him for it. Nay let us do it so much the more, as there are too many in the world, who dishonour and blaspheme him, even for this very excess of his goodness. Which though he designed to all mankind; yet to us alone, he hath given efficacious helps, whereby to gather the true fruit thereof. And so let (b) We must procure God amends, for the faults of others. us double our devotion to this bread of Angels, as that we may make Christ our Lord, a kind of amends (as I may say) in respect of the much love which he hath wholly lost, upon the unbelievers, & blasphemers of this mystery; so that we must pay not only our own, but others debts. Especially it will concern such of us, to be entirely deuouted to it, as have much dishonoured or profaned this divine Sacrament; either by any notable want of preparation before the receiving it; or of recollection afterward; and much more if when they came to this Table they examined, and looked upon their conscience, through the false spectacles of self love and passion, and not through the clear pure crystal glass, of the law of God. For thus they taught themselves to believe gross lies instead of truth; and to walk in the dark, through the most intricate and obscure ways of sin, and thereby they have come to pollute themselves, and profane the holy things of God, and to commit as many sacrileges, as they received Sacraments, and they would infallibly, and most justly have dropped down into hell, if our Lord had not, been infinitely merciful towards them. Such persons as these (and there are too many such in the world) when they communicated or celebrated, in such a state of mind in mortal sin, as this, did deserve to be strucken with sudden death, at the Altar, where they stood, or before which they kneeled; and there to have made their entrance into the eternal torments of hell fire. It (c) Our Lord might have inflicted great punishments for this great fault and yet still have been full of mercy. had been mercy and infinite mercy in God, if giving them grace, to repent their sins afterward, he had but strucken them, at the present, with some sign from heaven, in the face of the world; according to some such examples of his justice, as were seen sometimes by the testimony of S. Cyprian, and others, in the primitive Church. Or else, if he had deprived them, of the use of reason, and made them mad, and frantic for a while; Or else if, towards the saving of their souls, he had permitted them, for a time, to be possessed with Legions of devils, in their body; and to be subject to their rage, by tearing their flesh with their own hands, and throwing themselves into fire and water; and foaming, and uttering dreadful cries; and wand'ring by night, in dark woods, or else amongst the sepulchres of dead men, as we find in the holy Gospel, that possessed persons did use to do. This & more than this severity, might our Lord have used against the prophaners of this mystery, & yet, have showed excessive mercy; if withal he had given them grace, to repent at last. But these sins are frequent, though the exemplar punishment be not so. For our Lord expecteth us to penance, that so he may not be forced to take revenge; and this he doth in the bowels of his own charity, and the invinciblenes of his patience, for which, let all the Angels praise him. But for this very reason of his infinite goodness (even abstracting from the double & treble dangers, which either delays of our conversion, or relapses from grace, do use to bring) it will be time for us all, to turn the leaf; that the good may be better, and the bad, may procure to be growing good. For (d) Even the excellency of the food makes the not digesting it the more dangerous; but as for this food, by grace we may digest it if we will. we are to know, that the more nutritive the food is, in itself, the more imminent will our danger be, if we will needs be still, so weak, as to want that heat of love wherewith it is to be digested, by our souls. And it may happen to us here, as is useth to do in the case of common food, that instead of health, we shall find ourselves more desperately sick of surfeiting, by our approach to this bread of heaven. But so, on the other side, if we prepare and purge ourselves by penance; if we arm, & strengthen ourselves by prayer, and practise of solid virtue; this tree of life will fructify in our souls after a strange proportion; and the more, the oftener, we shall feed, thereon Nor shall we need to fear, that by frequenting this mystery, either the benefit which it will impart to us, or the veneration which we shall be enabled to carry towards it, can any way decrease, but the contrary. The (e) Why the frequenting this bread of Angels doth breed increase of reverence and love of God. pleasures of the world, glut a man for the time, and he is ready to starve for hunger afterward. And so the conversation of many, is valued highly till it come to be enjoyed; but by custom, and familiarity, there grows contempt. It is not, it cannot be so in this case of ours. For the honour, and profit, & delight, which is both found and felt, by treating, in this inward manner, with the infinite spring, and fountain of all Good, doth easily put us out of fear, that ever, there can be any want of reverence, but only with such, as come not to it, as they ought. In all things, but especially in this blessed Sacrament, he is of infinite greatness, and goodness, to such as will resort to him with humble love; or rather who will but give him leave to resort to them; and who lay no impediment in his way, but that he may enjoy them all, as he desires. For, as much more willingly, doth Christ our Lord repose in such a soul, then even in the Imperial heaven itself, as the preparing of that soul (although it be yet but the seat of his grace) did cost him more, than the building of heaven though it be the seat of his glory. For heaven did but cost him a word, which was but one simple act of his will; but the soul of man, did cost him many a bitter sigh, and many a salt tear, and so many drops of his precious blood, as that he had no more left to give. The next discourse is to give us a larger prospect upon the object of his infinite sufferance, as this is, striving to make us feel and ponder, the care he takes to keep us from suffering any misery, at all, either of sin, or pain. For in this divine Sacrament of Sacraments, to (f) The many offices which our Lord performs to souls in this B. Sacrament. the poor oppressed Orphan he shows himself, a most dear and loving Father; To the sick and wounded patient, an expert & careful Physician; To the negligent, and wand'ring sheep; a pitiful, and watchful Pastor; To the ignorant, and unlearned scholar, a wise, and most diligent Master; To the penitent and afflicted soul, which splits with grief for having offended such a Goodness, and melts with love, through the desire to enjoy such a beauty, he is a pardoner, a protector, a perserver, a cherisher, an illuminator, an inflamer, a companion, a friend, a spouse, an all in all. O fire (g) The conclusion of this discourse, in the way of prayer. divine, O sacred food, O heavenly feast! So heavenly, as thou dost incorporate thyself in us, & us in thee, & dost after a sort, even Deify our nature, in this mortal life of ours; by making it, in a manner, one thing with thine. Let thine eye look back upon thine own ancient mercies. And since thou hast taken such strange pity upon thy Creatures, by thy vouchsafing hitherto, to dwell in such dirty houses; take pity, now at last upon thyself. And make henceforth, these our hearts, such holy Temples, as may become thee, O thou King of glory, to inhabit; and therein, for ever to be adored. Let all the faculties of our souls, and all the senses of our body hang like so many incensories before thy Altar, and breath out eternal praise of thy holy name; and even spend themselves wholly in thy service, in contemplation of this infinite benefit. Thou hast lodged a treasure as rich as thou thyself art rich, in these frail vessels of our souls. Give us therefore grace, to carry them about, with such a care to keep them safe from breaking, as that the jewel may be for ever ours. Humble us, dear Lord, by what other way thou wilt, but let not our former sins, be punished by our contemning, or undervaluing these sovereign mercies. Luc. 12. And since upon thy bringing the fire of they holy Spirit into the world, thou didst expect that it should be all inflamed; do not permit, that we should yet remain so void of heat; when thy unspeakable goodness doth so often bring into our bosoms, yea and into our very breasts, that furnace of this very fire, which is thyself; this death of sin, this spring of virtue, this bread of life, this cure of passions, this strength of weakness, this treasure of grace, this banquet of joy, this root of glory, this conduit, and conve yance of all good things. Of the infinite Love which our Lord jesus discoveuereth to mankind in his sacred Passion; with a reflection upon the dignity of his divine person; and the use which here we are to make thereof. CHAP. 52. OUR Lord JESUS was figured, in the old Testament, Isa. 1. Gen. 49. with great propriety, by the flower of the root of jesse, and by the Lion of the Tribe of juda. A flower he was, both through the savour of his benesits, and through the odour of his divine conversation, as the precedent discourses will have showed; and a Lion he was also by the nobility of his strength, and Passion, as will now appear. Fortitude is both active and passive, yea and the Passive is fare the greater, and fare the harder of the two. The (a) The whole life of our Lord, may in some sort be called a Passion. course of his whole life, was like a field so thick so wed with crosses, and cares, that it may all be accounted to have been a kind of continued Passion; but yet, because the last day and night of the same life, did so abound therewith, it is this alone, which is eminently known, and called, by that sad name. In this state he was to be, when the Prophet Esay foresaw, and spoke of him, to this effect. He hath no grace or beauty; Isa. 53. we have seen him and there was nothing in him, to be seen; & we desired that he might be contemned; as the most abased thing amongst men. A man of grief, and who did even possess the knowledge of infirmity. His face, was as if it were hiddden, and despised; and we had him, in no estimation. It was he indeed, who bore our infirmities, and who suffered our pains; and we esteemed of him, as of some Leprous person; and as one who had been strucken, by the hand of God, and so dejected. How truly were these things performed, in the person of Christ our Lord throughout the course and current of his Passion, will instantly be represented here; when first you (b) In the consideration of the Passion of Christ our Lord, it is necessary to ponder his infinite Majesty, as he is God. shall have been desired, to look a little back, with the eye of your consideration, upon the first Chapters of this whole discourse, wherein the dignity of the person of Christ our Lord is touched. For so, when we shall have coupled that former excellency, with this present infamy; & shall withal, have weighed how the only reason that moved him to despoil himself of the one, and to vest himself with the other, was a desire of the glory of God, which might redound to him by our good; And that he emptied himself, out of his own felicity, to the end that we might partake thereof in heaven; And did even as it were inebriate himself, with the Chalice of affliction, affronts, and desolation, that so in the strength of that, he might secure us from the eternal chains of fire in hell; I (c) The use of these considerations. think we shall not be so blindly bold, nor so wickedly ungrateful, as not to detest our sins which were the cause of all his sorrow; and continually to lament, and serve, & love that Lord, who was pleased to undergo, such penance for them. Consider therefore, I say, that he whose Passion you are to read, was the only Son of the sacred Virgin Mary, that most excellent and perfect pure Creature that ever was. Consider that his humanity, was framed by the hand and skill of the holy Ghost, out of her Royal and all-immaculate blood. Consider that he was beautiful above all the Sons of men, for complexion, for constitution, Psalms, 44. and for grace, and motion. Consider the complete sanctity of his holy soul, which animated that body, so full of beauty; The high purity, the wide charity, the profound humility, the entire conformity, and transformity of his will, into the will of God; with all other virtues in the highest degree, which God could communicate to a creature. Consider the other incomparable gifts and graces, which were imparted to him or rather ingulfed in him, beyond all measure & proportion. That gift of Prophecy and Miracles; That treasure of incorruptible wisdom; That ever- flowing river of his infallible Knowledge, Experimental, Infused, & Beatifical. Consider that this body and soul, were knit by the indissoluble bond of Hypostatical union, to the second person of the most blessed Trinity, who (according to the words of the Creed of the Council of Nice) is God of God, light of light, true God of true God, begottens not made, consubstantial with the Father, by whom all things were made. Consider, if thou canst, the infinite, eternal, simple, unchangeable, independent essence, and wisdom, and power, & goodness of this divinity. It being the fountain of Immortality, Purity, Liberty, Verity, Clarity, Peace, Plenty, Grace, Glory, Swavity, Excellency, Beauty, Majesty, Felicity, Providence, Preservation, Protection, justice, Mercy, Pity, Longanimity, and Love.. Consider that to every of these Attributes, there belongs an addition of being infinite; and that in a word, he is the substance, and the sum, the circumference, and the Centre of all Original created perfection. Of the most tender and divine Love and care, which our Lord jesus shown, at his entrance into the Passion, in his last sermon, and long prayer, to his eternal Father. CHAP. 53. THIS man, this God, this God and man, did abandon himself so fare, as to suffer hideous things for the love of us. And we are bound, with our whole hearts, not only to carry great compassion towards him, but to fly a main, from all that which is any way offensive to him, who did voluntarily, and with a kind of infinite charity, cast himself into such a bed of Thorns, for our sakes. For as soon as our Lord had instituted the blessed Sacrament of the Altar, and the holy Sacrifice of the Mass; and had thereby (a) The Apostles ordained Priests, with authority to ordain others to the end of the world ordained his Apostles Priests, who (in the person of their successors, and such as should lawfully be sent by them) might perpetuate the celebration of those divine mysteries, till the end of the world; he went disposing himselse to that Passion, which judas was already gone to bring upon him. And notwithstanding that he knew, how vast things they were to be, yet desired he with excessive appetite, to embrace them. This is plainly insinuated by that expression of the holy Prophet, who saith of Christ (b) Our Lord did long for his fill of suffering for our sakes. jerem. Threns 30. our Lord, Saturabitur opprobrijs, which implies a being hungry after the enduring of reproach, and scorn for us; as a man might be after some curious and costly banqueting dish; and that, at the time of his Passion, he should be sure to have his longing satisfied. But before he went forth to the place where he knew he should be betrayed, and apprehended, he resolved to take a kind of leave of his Apostles; he had entertained them with a large, and amorous, and most mysterious discourse. And although, as a man may say, one of his feet were already in the grave, and that he was soon to find the whole rage and fury of hell upon him, for the sending of the other after it; he (c) Out Lord was tenderly careful to comfort his Apostles in the midst of his own greatest sorrows. applied himself yet to comfort them, and to forget himself (as was said before) with such a courage, as might well become that man, who was the natural Son of God; and with such a love, as might well declare the divine pity which he carried to the Sons of men. For from hence it came, that he took such tender care, to arm them against all future fears; He told them to this effect, and almost in these very words; That indeed he was to go away; but withal, joan. 14.15.16.17. that he went. to provide a place for them. He assured them, that their afflictions (whensoever they might happen) should not last; but quickly be converted into joy; and such a joy, as never should be taken from them. He insinuated himself to their rude capacities, by sweet and tender comparisons. He made the eternal Father to be a husbandman, that so himself might be the vine; whereof they were to be the branches. He told them what care the Father himself would take to purge and purify their souls, from time to time; He shown them what a glory it would be for them, to resemble their Master in his Cross; and he made them know withal, that they should not carry it, alone; but that in the place of his own corporal presence, which then was the object of their senses, he would send them a comforter, the Holy Ghost from heaven, who should inhabit, and sanctify their souls. He promised them his Peace, which should show them a safe, and quiet port, wherein to ride, in the very midst of all the difficulties, and greatest dangers of this world. He told them, in plain terms, that he loved them; and he besought them, that as they loved him, they would keep his commandments; and that if they would do so, both he, and his Father would come and visit, and dwell with them. He told them moreover, that even his eternal Father loved them, and that whatsoever they would ask they should be sure to have; whether they should ask it of himself, or of his Father, in his name; yea and he desired them to ask somewhat of him, that so their joy might be full; as if he had bid them try, and be even judged by themselves, whether he had said true or no. It serveth also to show the very passionatenes, (as I may say) of his love, (d) Agreat proof of the tenderness the love of our Lord jesus. that he was content to repeat the self same expressions of it, many times. To declare that he could not say that, enough, which he thought, he could never do too much. We see how tenderly he called them his servants, his Disciples, his friends, and that he would tell them all his secrets; his Sons, and even his little Sons, whom yet he would not leave as Orphans without a Father. And now we shall hear him pray the eternal Father, for them, in most efficacious and obliging words; That he would sanctify them in his Truth. He presseth him by the highest points of divine Rhetoric, which could be though of. He puts him in mind; Of the eternal love he bore the Son; and of the faithful service which he the Son had performed to the Father. He also representeth the Father's Mission of the Son; and he avoweth; That as the Father had sent him, so had he seent them. He begs the union of all his children with one another, and of all those children with himself; that so he being in God, and they being in him, they all might also come to be one, in God. In this (e) How earnest our Lord jesus was for us, in his suit to his eternal Father. suit of his, he is so importunate, and proceeds so fare to urge the same, that in effect, he tells the eternal Father that he will not be denied therein. Nor was he content that this should be an union of inferior degree, but an union with perfection, and consummation. Just so as in a broth, which is made of diverse meats, there is an union of those meats, in that broth; and if they boil in it till they even boil away, there is not only an union of the meats, but a consummation thereof, into that broth. And although in most places of holy Scripture, when our Lord spoke to his Apostles or Disciples, he meant not that his words should be for them alone, but that all the world should be comprehended in their persons to whom then he spoke; Yet his love at that time was not content to intent us, only by way of inference; but that dying flame, would needs be sending out certain flashes, which yet extend themselves so fare, as even to lay express hold upon every one of our individual persons, who have the happiness to be members of the holy Catholic Church. Which they only are, who believe the Doctrine of Christ our Lord, by the preaching of the Apostles, or of those Apostolical men, who have a lawful and direct mission from them. And therefore he said (for now I cite his own very words) I pray not only for them, (that is to say, for his Apostles) but for those others also, who will believe in me by their preaching, that they be one, as thou, O Father, art in me, and I in thee, so they also may be one in us; and the world may believe that thou hast sent me. And that glory, which thou hast given me, I have given to them, that they may be one thing, as we are one thing. In thee, and thou in me, that they may be (f) A strange desire for Christ our Lord to make to God, in our behalf. consummated in one; and the world may know that thou hast sent me; and that thou hast loved them, even as thou hast loved me. I will, O Father, that they, whom thou hast given me, may be with me, there where I shall be. That they may see the glory which thou hast given me, because thou lovedst me before the framing of the world. O thou just Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me. And I have made my name known to them; and I will make it known; that the same very love, wherewith thou hast loved me, may be in them, & I in them. These, amongst many others, were the words of our bleffed Lord, in that last divine sermon, of his. Whereby we may see the amorous and restless desire, which took possession of his heart, wherewith he solicited his eternal Father, that we might behold the glory which he had given to him; and placing as it were his whole (g) Our Lord jesus did place his honour in being Lord by his eternal Father, for us. credit upon the obtaining of these favours for us, when he begs it, to the end, that so the world might come to know that the Father had sent him. As if he should have said, that in the face of the world, he had given his word both for our Redemption and Sanctification & Union, and for our right, to reign in heaven with himself; and that if the eternal Father, should not make good that word; the world might have reason not to believe, that he was, as he had said, the Son of God. The horror, and terror, and sorrow of Christ our Lord, together with his Prayer in the Garden CHAP. 54. NO sooner had he ended that speech, but instantly he went out, with his Disciples, over the Torrent of Cedron. joan. 18● He did perhaps pass over that Torrent, without once tasting any drop thereof; but the whole world was a kind of Torrent of affliction to him; & his whole life was that way, wherein, he did not only taste, but take deep draughts thereof, before he exalted his head, Psalm. 109. by ascending up to heaven. Already did the sensible, or inferior part of his soul begin to be obscure, and sad with care. He was pleased to leave it after a sort, to itself, for the increase of that pain, which he desired to suffer. For else his soul, being united to the divinity, would have been fare from feeling any thing but unspeakable joy. But leaving eight of his Disciples not fare of, he took, to himself, the three whom he favoured most; Marc. 14. S. Peter, S. james, and S. john, as the fittest to be eye witnesses of his affliction, because they had been fortified by having been present at his Transfiguration. Matt. 17. Marc. 14. Luc. 22. He bade them watch and pray, lest else they might enter into Temptation. But the lead of their sad hearts, drew down, and closed ' the doors of their heavy eyes; making them sleep (after a sort) whether they would or no. Our Lord had, by that time, retired himself a little even from them, into perfect (a) Solitude is fit for such as pray. solicitude. Not that he had need thereof (who knew not what be longed to a distraction) but to teach us in such cases, what we are to do. Yea and to make even men of the highest prayer, and contemplation, not to contemn the preparations and helps, which weaker persons are wont use. When he had prayed a while, he went to visit his Apostles. And so he did again at two several times afterward; for no pain of his own, was able to make him forget them. And although in all reason, they were to have been sharply reprehended for such a dulness; yet he would not open his mouth towards the holding of any such language. But (b) The wonderful meekness of our B. Lord. he pitied them rather, and bade them, at the last, sleep on; and (to the extreme confusion of such as for tryflles are cholerickly transported against their servants) he excuseth, and defendeth, and even commendeth them, for the promptitude and good desire of their mind; although their body of flesh & blood were frail. Returning therefore again to pray; his soul was over wrought with grief, in such excess; that his valiant heart which knew not what belonged to fear, and his silent tongue which used not to vent itself by speech, were not ashamed to profess that he was all seized with terror; that he was oppressed with a kind of weariness; & that he was surcharged with so profound sorrow, as made him say; That his soul was sad, even to the death. What a blessed goodness was this in him, to pluck up those stakes, & dikes, which formerly had made it impossible for such thought as those, to break in, and overflow him; and now to give way to such (c) The weakness of our Lord hath obtained strength for his servants, in their sufferance. weakness in himself; that by the merit thereof, so much grace might be applied to men, and not only to men, but even to tender and delicate Virgins; as that in virtue thereof, they might be able, with patience, and even with joy, to endure, as cruel Martyrdoms, as ever the rage, of the most barbarous Tyrants could invent. For, as we grew to have perfect life, by the obedience of his death; and true honour, by his humility and shame; so by this weakness of his, we have gained strength; by his weariness, alacrity; and by his grief, his faithful servants have obtained joy, in their greatest misery. From hence we may also gather an other fruit of comfort; that since our Lord himself went so fare in the expression of his distress, his servants must not think (when themselues should be much dejected by their crosses, in the inferior part of their soul) that therefore God is angry with them; if still, in the superior, they will imitate this Lord of ours. Who notstanding he desired, that the Chalice might have passed from him, did yet resign himself, with entire abnegation of his own will; accepting thus, Luc. 22. & embracing the will of God; Pater si est possibile transeat à me Calix iste; attamen non mea voluntas, sed tua fiat. Father, if it be possible, let this Chalice pass from me; yet not my will, but thine be done. Now as the charity was unspeakable, which our Lord JESUS, was pleased to express, both in bearing such a weight as this for our Redemption, & in letting us hear the groans which it cost him, for our instruction, & consolation; so who shall be able to sound into that bottomless pit of his profound humility, which drew the God of glory to submit himself to such indignity, and to make him content to need the comfort of a creature, though he were an Angel, which Angel must come down from heaven like a prince of glory, whilst the creator of all the Angels, was planted there, so full of misery. And that he would find himself in such necessity of (d) How he persisted in prayer. persisting in his prayer; sometimes (1) Luc. 22. upon his knees, & sometimes (2) Marc. 14. prostrate upon the ground, & often repeating the same Prayer, and that in the self same words; as if it had been like, to prove a kind of doubtful case, what would become of him, at last. But of that, there was no doubt at all; for besides his Hypostatical union, with the divinity, his happy soul was fully in God. And both by the straits, into which he was content that the inferior part thereof should be cast, for as much as concerned any sense of comfort; as also by the course which he took to become victorious in the end, he went recording ways, and rules for us, whereby we might also conquer all our enemies. Our blessed Lord, in the mean time, was labouring, as it were, for life; & to such plunges was he brought, as to find himself in express agony, Luc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the holy Evangelist declares. Now this is the state of dying persons, in the last moments of their life; when the eyes being already dim, the teeth being knit, the heart strings being strained, and all the noble parts being in commotion (as this Globe of the lower world would be, in a general earth quake) the divorce of the body and soul seemeth near at hand. And it is to be noted, that this grew in him, without any torment then inflicted upon his body; and only from the (e) The excessive anguish of mind which our Lord jesus felt. anguish of his mind. How exquisite therefore, and how insufferable must that anguish be? But the more closely he was to be set upon, by that Sea of sorrow, which seemed, as if instantly it would swallow him up, the more firm was his hope in God, and so also must ours be, in such occasions. And after the rate of our discomforts, so is our Prayer to be increased. Forwe see, it is affirmed of our blessed Saviour, that when he was grown to be in Agony, he produced his prayer into great length; Ibid. Et factus in agonia, prolixius orabat. Prayer is therefore that, which still he recommends to us hereby; and we see with how profound reverence it must be made; and what high estimation we are to make thereof, as shortly will be shown more at large. And since our blessed Lord was content to repeat the self same prayer thrice; we are to pity the poor men (who will needs be our adversaries) whilst they laugh and scoff at us for our often repetition of the same (f) That Repetition of the same prayers is commended by the example of Christ our Lord. Prayers. Indeed if we did but say them, with the lips and tongue alone, as they impose upon us, & took not care to accompany them, with the application, and attention of our mind, they might still laugh on, and the devil would keep them company therein. But otherwise, we see, by this mystery of the Garden, that Repetition of Prayers, is no ill custom, if we use it as we ought. And then if still they will needs be laughing at as, for the use thereof, they will be fain to do it alone, for the devil is not such a fool, as to do so too, since he knows he loses by the bargain. A heavy Agony to our Lord JESUS, that was; but a happy one for us; since he offered it to the eternal Father, for the obtaining of comfort and strength, not (g) That Agony of our Lord, got comfort for us, both in our afflictions of mind, and diseases of body. only in all the distresses of mind, as was said before; but in all the deadly diseases of body also, which might come to carry us out of this life. And it is in virtue of this Agony, that we see the servants of God, so full of patience, and courage; and sometimes even of joy, when they are upon that bed, & even as it were, in the very jaws of death. Nor when they are abandoned by the help of the whole world, and when their corporal strength is entirely gone; can yet all the proud devils in hell, (who are then employing all the force and fraud they have to their perdition) disquiet their conscience, or disturb their peace. What grief it must needs cause to our blessed Lord, to be estranged from feeling comfort in God. CHAP. 55. BUT what might that be, the very apprehension whereof, wrought so impetuously upon our blessed Lord, whom nothing had been observed to distemper in the least degree, through all the course of his holy life; what kind of thing I say must that be, which durst assault his heart with sorrow? Or of what had he been ignorant till then, the knowledge whereof, at that time, might be able to put the powers of his mind into that appearance of disorder? His knowledge was still the same, but his love, in some sort, was not the same; for it seems, as if every minute of his life, he had been adding new feathers to those wings, whereby his heart was flying towards the comfort of ours. And knowing of how great advantage to us, his humility and patience would be, in the sight of God, (a) Our Lord was pleased to suffer much for us whom he loved so much. it was only his pleasure, at that time as hath been said, to hide the comfort of his divinity, from the inferior part of his soul; whereby those apprehensions, and reasons of grief, and desolation, were of unspeakable torment to his mind. Which so long as it was feeding, upon the clear, and sensible vision of God, could not so much as once distract it, from incessant joy. Whereas now he was so very fare from joy, that we see him, as if he had been half overcome with grief. To let us know, by the way, that as all our burdens, are light when they are carried upon our backs by the help of God; so when he retireth his holy hand, there is not the least of them, which may not trouble the strongest Saint that life's. But the object which caused such excessive anguish to our Lord JESUS, & which wrought so fare even upon his sacred body, as to make it utter a prodigious sweat of very blood (and that not by drops, but as it were by streams and flood, Luc. 22. (which did not trickle, but run down a main, from the heavenly earth of his body, to the terrestrial earth whereon he kneeled (which was made a kind of heaven, by drinking up that quintessence of life) was (b) The dishonour of God and the perdition of man, was the two edged sword, which cut our B. Saviour's heart in funder the glory of God, which he saw profaned by the sin of man; and the souls of all mankind, (whereof he loved every one, a million of times more than his own precious life) addicted to the eternal torments of hell fire. For this was that sword with a double edge which did, as it were, cut his soul in sunder, Who is also able to imagine, what a sad affliction it must be to him, to be deprived, for one moment, of the feeling of that sovereign delight & joy, wherewith he did so abound, from the very instant of his Conception; by the sensible shining of his divinity upon his whole soul, which now, in part, was abridged thereof. The want of any communication of Almighty God, to a heart which hath seen light, in light; is of so great moment how little soever it be, that it wounds that heart with much grief; which doth well discern, that nothing of that kind, is little. To know any thing of God, by way of sensible experience, doth kindle in the spirit, a very furnace of desire to enjoy the rest. And how much sorrow than must it feel, to be deprived, even of what it had? The lives of Saints are full of the sweet, and sad complaints, which they have made to God, upon such occasions; and in particular, you may see store of this, in the life of that great woman, Blessed Mother Teresa of jesus, which was written by herself, upon the commandment of her ghostly Father. And not only did this holy Passion, reign among such souls departed, as the Church esteemeth to be Saints; but, by the goodness of God, we have met with some amongst the creatures who are yet in flesh and blood, who serving God in great purity; & in conformity thereof, having been admitted to some dear embracements of that heavenly spouse of their souls, have gone lamentably mourning and that for a long time together, (like so many Turtles for the absence of their beloved) through the want of that infinite Good whereof before, they had been admitted to take a taste. They (c) The great sorrow which is felt by the spouse of Christ upon any hiding of himself from a soul; or even by living in this Pilgrimage. are so deeply wounded with love, that to be hindered from enjoying him, is wont to give them excessive grief. They feel it so much, as they know not how they shall endure that want; since the only remedy of all their other pains, is the certain (d) By often thinking upon God. means, to increase this one pain of theirs. For as a sore is most felt, when it is most touched; so is their pain augmented by speaking, or thinking of things which concern Almighty God; whose breath they smell, but upon whose substance they are not suffered now to seed; and yet all things else are a torment to them. They thirst and pine, they even consume and melt, and they cry out to our Lord; and there is none but only himself, who can comfort, that swelling and gasping soul of theirs. And though they seem to be near him (yea, and so they are, in very deed) yet they find themselves to be, as in a prison, out of which they know not how to break. Such affects as these, do reign in the hearts of some choice servants of God, upon the consideration which they have of wanting certain feeling communications of his divine Majesty, in this woeful pilgrimage wherein they live. Yea it is not many years, since one who was sick of this sweetly sad disease, was so happy as to die of a flux of tears; and another, whose heart strings broke, and he instantly died in exercising some acts of the love of God; and so it was found, when he was opened. Measure (e) The incomparable grief of our Lord jesus. then by this, what depth of sorrow it must cause, in the heart of our B. Lord, to be absented so, from the feeling fruition of God, whom he knew so well, whom he loved so much; and whom so perfectly he had enjoyed before. In comparison of whose knowledge, and love and joy in God, the knowledge, and love, and joy of all the other creatures put together, is not so much as one single moat, compared to the whole body of the earth. And yet whereas they with all this grief of theirs for wanting God have yet, through his goodness, some such kind of feeling of him still, as makes it to be, in the midst of pains, a kind of most joyful sufferance; our Lord was pleased to take the bitter without the sweet for himself; and only to feel, and penetrate the want wherein he was of that good; without enabling the inferior part, to reflect upon that same very good, in the way of conceiving any Comfort by it. The incomparable sorrow of Christ our Lord, through his consideration of the dishonour of God, and the sin and misery of man: together with the sight, of what himself was to suffer. CHAP. 56. NOW, if it would be of such unsufferable pain, for Christ our Lord, to be only absented or estranged from Almighty God (which absence, is no sin but only a punishment, and which is not, many times ', of any offence at all to the divine Majesty (but serveth only, for a probation of virtue, and for a preparation to an increase of grace) how may we think that it would pierce his heart from side to side, to see (as hath been said) that God profaned, his glory disgraced, his la transgressed, and all those creatures, whom he had created after his own Image, to enjoy heaven with eternal felicity; to stand now so near upon the terms of being damned to everlasting misery. He saw what adam's happy state had been, and what a miserable a state it was grown to be. He saw, that reason which was a Queen, was now become the drudge of Passion. The sins of the whole world were to pass upon his account; nor was the least of them to be pardoned by the justice of God, but in virtue of the sacred Passion, which then, he was about to undergo. They were (a) The true cause of our Lords excessive sorrow. all represented to his dolorous, afflicted mind, as distinctly as they were distinct in their being committed; and a million of times more clearly, than the men who committed them, did ever see them. Let a man but think, how many sins he alone, may have committed in some one day of his life; and then how many days he hath lived; & how many of his sins he hath forgotten; & how many of his actions, words & thoughts, are accounted sinful in the sight of God, which yet did not seem so to him. Let him think how many men there are in the town where he may chance to be; how many in the Province; how many in the kingdom; how many in all Europe; how many in all the world, at this tyme. Let him think, how many there have been in the whole world, throughout all the ages thereof, since the beginning; and how many there may be, before the end. And who shall now be able once to conceive of the innumerable sins, which have been, are, & are to be committed, by all this race of mankind? Prover. 14. since the just man sinneth seven times a day, by venial sins; and many, who go for Saints with us, will be found to have committed many, and many Mortal. What shall we therefore say, of such wicked men, as drink iniquity, up like water? job. 15. whether they be vicious Catholics; or blasphemous Heretics; or disobedient Schismatics; or perfidious jews; or Profane Pagans; or bestial Turks and Moors? What Legions, what million, what worlds of sins must there have been presented to the soul of Christ our Lord to suffer for? since (for as much as concerned him) he accepted the punishment of them all; and that, by so exact scales of divine justice, as that if any one of all those sins, had not be committed, the Passion of Christ our Lord had been so much, the less grievous. And it was to be their fault who would not, by Faith & Penance, apply that Passion to their souls, if they were not saved thereby; and not any defect of the Passion itself of Christ our Lord; who saw, & knew, and counted, and accepted every one of their particular sins; and made (for as much as concerned him) oblation of an inestimable payment, in discharge of the same particular sin. Not (b) Our Lord jesus suffered not only for all the sins which were committed, but for all those others also which would have been committed without his grace. only did he see and suffer for all fins which already are, and are he●reafter to be committed, but also for all those other, which would have been committed by them all, if they had not been prevented, by the Grace which grew from God, in contemplation of the Passion of Christ our Lord. For no less was his precious blood to be the Antidote, & preservative against all sins, which might have been committed, than it was to be the remedy, and cure of such as would be committed indeed. So that every man did add somewhat to this sorrow of our Lord; both good, and bad, past, and present, and to come, withal their sins, whether they were great or small; of thought, word, or deed; whether the were mortal, or venial; of omission, or commission; whether actually they were, or would have been committed, if they had not been prevented by this costly means. And if (c) Other considerations which do open the sight of the soul, to discern the love and grief of our Lord jesus. now we will but consider how infinitely the nature of God, doth abhor any one single sin; And how straight our Lord JESUS had obliged himself out of love, to satisfy God's justice for them all. And how certainly he saw, that the fare greater part of men, would take no benefit at all, by that bitter Passion. But that some would not believe it; some others would not apply it; yea, and that some would even blaspheme it, as thinking it impossible that God himself should be so good to them. If we consider that men who seriously desire to serve God with perfection, are profoundly afflicted, even for the least discorrespondence to the motion of his holy Spirit; and much more for any small defect, into which, by their fault, they may have fallen; And when there hath been question of greater sins, there be men and women, who have died as hath been said, even of pure repentance & sorrow for them. And yet how few sins had they to be sorry for, in comparison of the sins of the whole world? And how little could they be sorry, even for their own, in comparison of the grief, which did seize the heart of our blessed Lord, for those very sins? Which (d) We shall grieve for our sins after the rate of our know ledge, and love of God. was so much greater than theirs, as his knowledge, & love of God, & them, & his understanding & detestation of all sin, was greater. If we consider the several kinds of sin which (as hath been touched before) were distinctly represented to the mind of Christ our B. Lord; All the sins of Idolatry & heresy offending after an infinite manner his most religious piety; All the sins of pride, his profound humility; All the sins of wrath, his invincible patience; All the sins of cruelty and envy, those bowels of his charity and mercy; All the sins of gluttony, and prodigality, his his perfect poverty and sobriety; All the sins of abominable, bestial, (and not so much as to be named) sensuality, his impenetrable, & supercelestial purity. If concerning Idolatry, we consider that it is either exterior, or interior. Exterior when Sacrifice is offered to a material external Idol; & interior when Christians, or any other do lodge a creature in their hearts, which though they know, not to be God, yet they esteem, and obey, and do more honour to it, then to God. And if we consider, how for these several kinds of sins he felt, and was to feel, a several kind of Cross; an outward cross, to which they would crucify his sacred body; and another which was inward, to which he crucified his own heart, through grief and love. In (e) How our Lord was wounded by the considetion of God's justice, and bate of sin; and our great misery. particular our Lord had his eye, upon that inflexible decree of God, which damned so many millions of Angels, for one only sin. And how for one sin, he driven Adam out of Paradise. Yea and how, not only for the fault or guilt of sin, he is so terrible; but even for the penalty due to any one sin although the fault be put away by penance, that he inflicteth excessive pain in Purgatory, if satisfaction be not made in this life. He had beside in his sight the miserable weakness of man, towards all good works, which weakness men contract by sin, (besides the sins themselues) and these are the effects & teliques thereof. And he well knew, that they would make it very difficult for men to serve God, without a great abondance ofgrace which he only could tell how to merit for them. Add to this, that he clearly saw, all those vast affronts which in that night, and the next day, were to be done to himself, with the hideous torments which he was sure they would inflict upon him. He also saw the Martyrdoms of all his Prophets past, his Apostles, and other Martyrs which were then to come; the banishment and confiscation of his servants, persons, and goods, the contempt and profanation of his Sacraments. There was no place, whereon he could tell how to rest the head of his heart. The Synagogue was all, in effect, corrupt; and almost dead, and buried. His Church under the name of Christian not then borne, One of his Apostles was gone to betray him; another would shortly deny him; and the rest, were upon the point to run from him. His B. Mother (in whom only he might have taken entire delight) was to suffer martyrdom in her soul, which was to be transpierced with a sword of sorrow. Whithersoever he might cast his thoughts, in the search of some little comfort, they were bowed, (as it were) and beaten back again, into his own sad heart, which was become a whole Sea of sorrow. How would he grieve for all this, who grieved till he wept again, joan. 11. and till he was troubled, and did groan in spirit, for the only temporal death of Lazarus. All these things I say, being well considered, and duly pondered; I (f) It is no wonder if such incomparable causes of grief did produce so strange effects in the wounded heart of our Lord jesus. cease to marvel, that such a general muster of hell as this, had like, even with the only apprehension thereof, to have extinguished the pure lamp of his precious life. Or yet, that it cost him so much shame, with the horror, to see such a world of filth cast before him (which now he was to take up, and to make his own) as was able to put him into express Agony. Or, in fine, that it drawn out that sweat, and even shower of blood, as if it had been to show the profound reason which even all his body had, to blush thereat. Or else (according to the devout contemplation of holy S. Bernard) as if he should have shed tears over all his body, since his sacred eyes alone, had not enough of the sluice for such a purpose. Of the excellency of Prayer declared by occasion of that Prayer, of our B. Lord in the Garden. CHAP. 57 INFALLIBLY he must needs have died, under this huge weight of sorrow, if particular force had not been sent him, by the good will of God, as the sorrow of the same kind (though incomparably of an inferior degree) hath deprived many others of their life. Nor are we able to discern visibly by what means this strength, and succour came imparted to him, but only by the visitation of the Angel; and the fervour and perseverance of his Prayer to the eternal Father. (a) We ought to carry great devotion & reverence to the Angels of God. Now since our Lord, who as God, was the King of glory, did not yet disdain, as man, to accept that service and assistance from an Angel; much more must we, who are in the next degree to Nothing, carry great devotion to those blessed spirits, who come to us with succour in their hands, at such times as when we are in greatest straits. And as for the use of prayer; since it is an elevation of the mind towards God; & a treaty of the soul with him; Since, he admits us, whensoever we apply ourselves to have audience; Since, not only he receives us, if we come, but he love's us so dear much as to invite us, and command us; yea and to be highly offended if we refrain; Since he inclines himself to enrich us, with all heavenly graces, upon the only price, of being desired by us that he will make us rich; and that the more we ask, the more we have; Since he is of so excellent condition, as never to cast his benefits into our teeth, which temporal Princes, who are but dust and ashes, otfen do, and yet the favours which they can afford, are but trash and toys, and even they, are often times denied; and yet all men are glad to be their suytours; Since according to the persons, with whom we are accustomed to converse, we suck their qualities into ourselves; & therefore by negotiating the business of our souls, with that fountain of Sanctity, it is not possible, but that we should improve ourselves therein; Since, howsoever in other things, the Saints of God have been of different gust, one excelling in exterior penance; another in mortification of himself within; one addicting himself to action; anotherto contemplation; and the rest, & best, to a life mixed of both; yet there was never any Saint (unless some perhaps, who have been converted and canonised both at once, with some Martyr's Crown) who hath not been diligent in the use of Prayer. And lastly & chiefly, since we find it to be recommended, both by the Doctrine, & example of our Lord JESUS, throughout the whole time of his holy life; & especially now in the garden, when he was to treat of the great affair of our redemption; And when, after a sort, it was put to a kind of question, whether he should live, till the next day & leave his life upon the cross, by the hands of others; or else to dye that night, of the pure grief of his own distressed and wounded heart; Since we see him, at an instant, become victorious over all the powers of earth and hell; And that he who immediately before, was so defeated; immediately afterward, was so full of courage, as to say to his Apostles (in the third visit which he made them, (at every of which times, he found them sleeping) Rise up, Matt. 26. behold the man who is at hand to betray me; Since by this example, & the practice of our blessed Lord, both mental, and vocal prayer are set out; vocal in few words, though thrice repeated; & the mental as being much the more excellent, taking up a fare longer space of time; for when he fell into that Agony, it is expressed by the Evangelicall history, (as hath been said already) that he persisted long in Prayer; Ibid. Since the Apostles, who were commanded by our Lord to watch and pray, lest else they might enter into Temptation, did for the present, fall a sleep, through their negligence in the use of that holy exercise, when they should have waked; and shortly after, did forsake their Master, when they should have accompanied him to his cross. Since these things, I say, are so, and not only these, but a thousand more, which appear in their works, who writ of Prayer, and much more in their hearts, and lives who use it much; What Christian soul is that, which will not apply itself, to this holy & happy exercise. Which howsoever it be a gift of God, and depends upon the liberality of his holy, hand, yet as he worketh in all things sweetly, so doth he also in this particular; and he is pleased to use some men, towards the instruction of others; the former exercising their charity, and the latter their humility; It (b) It is necessary to take counsel in the use of mental Prayer, of some good spituall master. will therefore be wholly necessary, for him who will study this art of arts, to betake himself to some well experienced guide. Though, in regard, that it is not so much a business of the head, as of the heart, the best master, under heaven, will be a pure and virtuous life. For prayer and practice of virtue are very circular, & dependant upon one another. And he who prays devoutly, will live virtuously; and he who procures to lead a virtuous life, will quickly be able to pray devoutly. And we see the effects of this happy exercise (as hath been said) by what it wrought in the wounded soul of our Lord JESUS; and how it raised him up into so much strength, as to enable him to go, and meet those enemies of God and him, in the face; whom, not long before, he besought his eternal Father, that he would avert. Whereby yet we must not understand, that we are authorized to thrust ourselves into imminent and certain danger of death; when, without any disservice to Almighty God, or disadvantage to his cause, we may avoid the same. But (c) How we are to carry ourselves in the flight of persecution, more or less. only that when our Lord doth call us to it, and when the hour is come, which he, in his eternal providence hath prefixed, we are to encounter, & to embrace the Cross, with alacrity. In former times, the malicious jews had a mind to have apprehended, & so to have precipitated him down from a hill; joan. 7. but he made himself invisible to their eyes; and the cause is there assigned, because his hour, was not then arrived. And so he could also here, have, as easily, made himself insensible to their hands if it had not been, that the same hour of his, which was not come before, was come now. And with unspeakable love, he was pleased, that that other, should be said to be no hour of his, because it was not appointed for him to suffer in. Luc. 22. But this was his hour, and it was also the hour of those perfidious jews, and of the Prince of darkness, by reason of the power, which then was given them, over Christ our Lord. The apprehension of Christ our Lord, and a just expostulation with the Traitor judas, for that hideous treason of his: together with a description of mortal sin, and the danger which we are put into, by all voluntary venial sins. CHAP. 58. THE Traitor judas, who made himself the keeper of that clock, for that time; had won it up, and set it so, (by the men whom he had put to work) that it was grown ready, even then, to strike. For behold he came with a band of Pagan soldiers, & a great swarm of jewish Officers, to apprehend and sell his Mastier, over, into the possession of death. Whosoever had seen those two troops, encounter one another; might (a) Christ our Lord, and judas did lead the two kingdoms of God & the devil. have beheld a most lively picture in little, of the kingdom of God, & of the devil. The former being lead, by Christ our Lord, who marched in the head thereof, with his meek, and innocent, humble, little flock. The latter, guided by judas, with a great multitude of followers, who were tumultuous, wicked, bloody, envious, and hypocryticall men. But (b) Amost just expostulation agianst the Traitor judas. tell me, O thou miserable creature, since the Son of the virgin, took but twelve Apostles, out of the whole world, and made choice of thee for one of them; what could move thee to forget so high a benefit? & much more what could induce thee, to conspire the death of such a benefactor? Since he had given thee the charge of the little temporal means he had; and that, by consequence, thou must needs, be next at hand, both at the receiving of those Alms, which were afforded to our Lord JESUS; & those others also, which he would be ever imparting to the poor, out of his little store; how couldst thou freeze in that ice of thy malice, and envy, even then, when thou wert (as it were) roasting round, between those two burning fires of charity. What colour, even of common sense, couldst thou have, to sell that Lord, for thirty pieces of silver; Matt. 17. to whom thou hadst seen the very Fishes of the Sea pay Tribute? Matt. 17. and how a word of his mouth, fed at several times so many thousands of men and women in the wilderness. Couldst thou, being an Apostle, sell that Lord for thirty pieces of silver, Matt. 16. when thyself hadst seen so lately, that the enamoured penitent S. Mary Magdalene (who was but newly converted from a life of sin) could find in her noble, and tender heart, to cast away (as a man may say) three hundred such pieces, Marc. 14. as thy thirty were, upon a precious ointment, wherewith to honour the head of our blessed Lord, as it were, in the way of a compliment. Since thou hadst found by daily experience, that he knew the thoughts both of his friends, and them, who would needs become his foes; what frenzy was that, which could make thee think, that thou wert able to overreach him, by the disguise of a treacherous kiss, whereby thou didst, as bad, as call him fool, into the bargain? And since thou hadst seen, that his body was not obnoxious to the obligations of other bodies, but that the winds and seas obeyed him; and that he could walk upon the waters, and become invisible when he would; what stupidity (besides the impiety) was that in thee, to bid them be careful to hold him fast, and lead him safe; whereby thou didst insinuate, that he was but a kind of juggler, or Impostor, who would work himself out of their fingers, by some trick or other, of Legier-de-main? Hadst not thou seen the worlds of Miracles which he had wrought? He who had restored eyes to the blind, could not he have bidden thine eyes see no more? He who had made Paralitiques stir, and go, could not he have made all thy bones and sinews whither in thy skin? He who, only, with a Lazarus veni foras, had fetched that dead man out of his grave; joan. 11. had not he been able with the burning breath of his mouth to have spit thy kiss, into thy throat, and at the instant to have deprived thee of life? But tell me yet again, O thou Monster, and insamy of mankind, could those accursed feet of thine, lead thee on, to such a mischief, which even but that very night, had been washed & wiped by those hands of mercy? Can thy tongue become the forge of so much treachery, as to salute him with Hail Master, when thy errand was nothing else but to betray him? could that mouth employ itself in delivering him up to death, by animating those wretched men against him (who yet needed no encouragement of thine) which for diverse years had been daily fed, both at his table, and from his trencher? If thy kisses were so cruel, what were thy wounds; or rather what wound was ever so mortal, as thy traitorous kiss? And although thine own reprobate conscience did not strike thee through with horror; would not the presece of all thy fellow-Apostles, beat thee blind with shame, who were so many witnesses against thee of all those benefits which thou hadst received; & that even then, so lately, at the hands of such a meek and merciful Lord? And hadst thou no body to sell him to, but those very men of the whole world, who did hate him most? And was it possible for thy Tigers heart, not to relent at least, when thou camest to behold that holy person of his? And though now he were no more able to work upon thee, as an object of love, yet was it possible, that thou shouldest not be wrought upon by him, as he was grown to be an object of compassion? For thou couldst not but discern, a great change in his divine countenance, towards paleness, and weakness, since thou hadst seen him last before, through the Agony which he had sustained, and the sweat of blood which he had poured forth in the Garden? At least, wert thou able to receive the sound of that celestial voice into thine ears, which (besides the sacred tune) did express that sweet, and charming ditty, Marc. 14. Luc. 12. Amice ad quid venisti, osculo silium hominis tradis? My friend consider what it is, about which thou comesis, caused thou find in thy heart to betray the son of the Virgin, & with a kiss? And was not even this of power, to make thee, at length retract the treason, which thou hadst contrived? hadst thou more than a Legion of devils in thee which at the hearing of his voice would not leave thee free; for of other men we read, that he dispossessed them, of whole Legions all at once, by the only word of his sacred mouth. At least, if there were no remedy, but thou wouldst needs commit that vast sin, it might have served thy turn to have betrayed him by a deputy; or if thou must needs do it in sight, it might yet have been from a far of. But to do it, both in thine own person, & that so very near at hand, as both to speak to him, & to hear him, & to embosomed thyself by a kiss, and so betray him; was such a high strain of wickedness, that we need no less than the assurance itself of God's holy Spirit, to make us believe that it should be true. O (c) The 〈…〉 in 〈◊〉. mortal sin, which art both mortal, & immortal; in that thou puttest the soul to death, but a death which yet knows not how to dye. What ruin dost thou bring to the heart of man, wherein thou raiguest? what perfect miracles dost thou work there, in reversal of those others, which are wrought by Grace? For as Grace illuminates, as it inflames, as it instructs, as it enriches, as it exalts, as it delights, as it unites; just so dost thou block up, and freeze, and deceive, and impoverish, and abase, and afflict, and dissipate the whole soul of man, into many several ways, and all at once. Thou dost not only v●xe men, which implies a painful tossing, from one thing to another; but withal, thou dost rack them, by strange inventions within themselves; making them live and dwell in 〈◊〉, as in their proper sphere, and cen●e●. Thou dost, thou dost, it is well known 〈◊〉 dost; and we all are bound to hate thee f●● it. Thou art that monster which did take that (d) The unhappy judas. man, and by the dust of Passion thou didst first put out his eyes. The Passion of covetousness, by occasion that he kept the purse; and the Passion of Pride and Envy, because he found, that some were favoured more than he. And when thou hadst made him (e) How sinners are not only blind, but mad. Blind, thou didst also make him Mad. He first believing impossible, and incompatible things to be most true; and acting afterward in conformity of that belief some other things, as if they had been just, which were eternally to have been abhorred. Now as judas was once an Apostle, and highly in the favour and grace of God; so it is morally impossible, that he should fall into such extremes upon a sudden. Nemo repentè sit malus, and much less pessimus; especially from a state of such eminency as that. Nor could the devil be so void of wit, as to offer, at a clap, to persuade an Apostle, be betray and sell his Master, and such a Master, and for such a trifle. No, this is seldom, or never attempted, or if it be, it is not wont to take effect. Infallibly he began with him (as we use to say) at small game; and he (e) The sleps whereby a soul may quickly fail from the top to the bottom. would first advice him to neglect some known inspiration of God; and then to omit the exercising of some virtue; and after that, to give way to some little inordinate affection; and then voluntarily to commit some light venial sin; and so by his ingratitude, having disobliged the mercy of God from giving him particular succour, and himself growing daily more weak, and consequently the devil more strong, he fell into mortal sins, and at last, he came, by these insensible degrees, into such an Abyss of impiety, as it was for him to sell, and betray his heavenly master. He therefore who love's danger, Eccles. 3. shall be sure to perish in it, & he who makes himself deaf to divine inspirations, and makes no difficulty to resolve upon committing certain venial sins; will not possibly be able to continue long, from such as are mortal. A man who shoots in a weak bow, at a long mark, must over-lay; or else he will be sure to fall short. Now there is not any longer way, then from the sinful heart of man, to sanctity of life; nor is there any weaker bow, than the powers of our mind, which are so afflicted, by so many spiritual wounds. And if any man will resolve, and hope, by the grace of God, never to commit any mortal sin, let him overly so much, as to be careful not to commit any venial; & so, and only so, he may perhaps keep his soul, from the guilt of any, which is mortal. But such, in judas, was the work of sin and such was the treachery which he committed. Yet our Lord JESUS, was still holding on his speedy pace, in the way of love. For (f) The invincible patience, & meekness of our Lord jesus. in the strength thereof, it was, that he did not so much as turn his mouth aside, from receiving that pill of death, from that Apothecary of hell. But rather he did behold the wretch, with a countenance compounded of meekness (to assuage his cruelty) and of misery, to extinguish his envy. And because that countenance was not of force enough to work with him, he spoke to him as hath been said, and he had care even then, to save his honour; and he called him Friend. Wishing him first to look in upon himself, and to reflect upon the thing, which he was come to do, by saying (as I have showed) Ad quid venisti; and when that would not serve, he advised him (by saying further, Osculo filium hominus tradis?) to look upon his person, he being the Son of the Virgin; and to consider whether it were fit to betray the Son of such a mother, and that by a kiss. And howsoever the hardness of that Tigers heart were foreseen from all eternity by the eye of God; yet the same eye did also see that it would be hard through his one fault; whether God (in effect) would or no. And although (g) There was mercy still for judas if he would have repent. he deserved to be wholly abandoned for his former wickedness, yet even then, and afterward, if sufficiency of grace would have served the turn, it was certainly offered and pressed upon him by our Lord JESUS; but he would none. How willingly our blessed Lord would have saved even that wretched soul, and not only have given him sufficient, but efficacious grace; may also appear in the sermon which he made after the last supper, where he saith; That he had lost, joan. 17. but only that child of perdition, that the Scriptures concerning him, might be fulfilled. As if he could not have endured it, without much grief of heart, but only for the accomplishment of that, which his eternal Father was pleased to permit, who foresaw how wicked that man would be. Of our Lords great love to us, in permitting that fall of judas: and of that unspeakable mercy which he shown otherwise, in the mystery of his apprehension. CHAP. 59 BUT now as God can draw good out of evil, so doth Christ our Lord, abundantly express his mercy and charity, to mankind, by this act of justice upon judas, in leaving him to himself. For who is he, that will any longer presume upon his own strength? Our Lord hath set many burning beacons before us, but especially two, that we may know, and fly the danger, which threatneth us, on all sides. Out of the old Testament (besides many others) we have the example of Solomon, (a) Solomon. a Type of Christ our Lord, A pen of the holy Ghost, A man to whom God had said, Ask, & have, The wisest and the worthiest King of the whole world, and withal, a Prophet. And yet this Cedar of Libanus, which might seem to have been made of incorruptible wood; was so wrought into at the root, by the worm of lust, that down it fell, and the fall was great. For he precipitated his soul to worship (in the place, of the God of himself, 3. Reg. 11. and of his Fathers) as many Idols, as the humours of his concubines would lead him to; and it is more than we know, if ever he rose again by penance. And here we have in the new Testament an (b) judas. Apostle; one of the twelve, whom, God had elected out of the whole world, to be his Ambassadors; one who had lived near three years, in the sight, and taste of that fountain of sanctity, Christ our Lord; and of that stream of purity & charity, his all-immaculate mother, whom all generations shall call blessed. One who had wrought miracles, Luc. 2. and exercised dominion over the Princes of darkness, by commanding them to departed out of possessed persons; One before whom, the King of glory had kneeled down to wash his seat; one who had been fed with the body of our blessed Lord, which he gave with his own sacred hands. This man, this Monster (to show what a monstrous thing every living man is sure to be, at the instant that he deserves to be forsaken by the omnipotent mercy of our Lord God) made such haste to hell, as that he suffered not his eyes to sleep, nor his eye lids to slumher, till (having entered into a part with those perfidious jews) for thirty pieces of silver he put himself upon betraying, and by a kiss, this Lord of life, into the hands of death. This Lord (c) The love of our Lord to us in the loss of judas. gave way to this inestimable offence against himself, that it might be a great and loud warning Piece of meekness, for as much as he vouchsafed to suffer; & of humility & fear, for as much as judas presumed to do. To the end that no privilege of favour, or possession of present virtue, might make any man rely upon his own strength, which is all but weakness. 2. Cor. 7. But that, adhering to God by faith, hope, & love, we might work our salvation with a filial sear, & a trembling joy. For the whole race of mankind, was nothing at all in the way of nature, and to nothing it would instantly all return, if it were not conserved by the omnipotency of God, as by a kind of continual new creation. And, in the way of grace, we are all less than nothing, and the holiest soul which ever was, might instantly plunge itself in sin, if it were abandoned by God's grace. If then we have our being, both in the state of nature, and of grace, by the particular favour of our Lord God; it follows, that the more graces he gives, and the more favours he shows to a soul, so much the more, must it be subject to him. And they are to serve, but as so many bills of debts, whereby it is bound to find how base and beggarly a thing it is of itself; and consequently how profoundly humble, and grateful, it must be to our Lord, who only knew how to enrich it. For our Lord is a great God, and we are weak, unworthy things, who can give him nothing by way of retribution; but only a continual, & faithful, and humble acknowledgement, that we are (d) How we are to entertain the memory of God's favours, & of our own sins. nothing worth. And as, through his infinite goodness, we may call to mind even our greatest sins with much comfort, when once we have done true penance, for them; so through his infinite greatness the soul which receiveth favours, and visitations of him, in particular manner; must think of them with great apprehension and fear, unless they be entertained with much humility, and improved by Prayer, and other industry. The grief which our Lord JESUS had, for every single sin of the whole world was excessively great as we have showed. How excessive therefore must it needs have been, to see this hideous sin of this Apostle? And by the measure of his grief, we may find the measure of his former love; for love it was which made him grieve. The thing which might comfort him in that affliction, was to consider, what an innumerable number of souls, would take warning by this sin of judas. As soon therefore as that treacherous kiss was given, and that our Lords sacred words and inspirations were contemned, by that miserable creature; our Lord JESUS, went on, towards the troop, enquiring whom they sought. And when they told him that it was JESUS of Nazareth, joan. 18. he instantly answered, that he was the man. But as, on the one side, they saw him a man, so on the other, he then gave himself, God's truest (e) The Majesty of our Lord jesus, even when he he was mortal, & seemed miserable Name, of Ego sum, I am; though they understood it not. But he thought good to let them see, that he had somewhat in himself of the God. And so resolving to try all imaginable ways for the mollifying of their marble hearts; and perceauing that the mildness which he had used with judas, succeeded not; he gave such a Majesty to those two words as served to cast them to the ground. We may imagine hereby with what terror he will appear, when he comes as judge, who, in his very Passion, wherein he meant but only to suffer, could so declare his power. We may also well perceive hereby, that they were strangely confirmed in malice; since a miracle of that nature, being wrought upon the persons of themselves had no means to make them rise to penance. But they rose, by the permission of God, to continue in their sin; and to ask our Lord the same question a second time; and a second time to receive an Answer, to the same effect. Our Lord (f) Our Lord had no care of himself, but much of his Apostles. Ibid. adding further, by way of commandment, that they should suffer his Apostles to retire themselves, whatsoever they might have a mind to do with him. And it seems to have been impossible for that divine Lord, to have cast his thought upon any creature, to whom he must not be showing mercy. For when S. Peter, (in detestation that they should presume to lay hands upon his Master) had picked out one of the busiest of them, joan. 18. and had cut of his right ear; our Lord was so willing to suffer, as to mislike the impediment, which his disciple was about to give. And by a touch of Malchus ear, with his omnipotent hand, he cured that enemy, who came to lead him to the Passion; having repressed his friend, who went about to hinder it. And even as they were binding him, he made no resistance at all; he reproached them not by declaring their sins; he upbraided not the miracles which so abundantly he had wrought upon them, or theirs; he framed no quarrel against them, but only this action of unkindness; Luc. 22. That he hauing employed himself so much, upon instructing, and teaching them, to their good liking, in the Temple; they should now come forth against him with swords, and Clubs, as they would have done against some insolent & bloody thief. As if he had said. If you come indeed, to seek the true Redeemer and saviour of your souls, you shall find, to your comfort, that I am he. But if you look for some Traitor, or seditious enemy of God and man, your level is ill laid. Though yet, for the glory of God, for the exercise of all virtue, and for the recovery of the world from hell, and sin, I am content to be mistaken for such a one. Yet nothing could induce them to relent. But, as the manner is with men, who when they are desperately resolved to do a thing which their conscience telleth them, that reason requires them to forbear; the greater the force of that reason is, which is pressed against them, the more eagarly are they inflamed, & even blinded with rage to work their will. As soon therefore as they had apprehended & bound him, with far greater cruelty than any Christian heart knows how to imagine; it cannot be chosen, but that they would drag him, more like a dog then a man. Not (g) What soever incommodity they endured was reuéged by the upon our Lord. that he went unwillingly, but because the press must needs be great; and they were also, in blood, against him; and would all, so desire to be the executioners of some particular affliction, and affront upon him; that they could not but hinder one another. And then, if any of them were justled, if any chanced to stmble, or fall; upon whom would they revenge themselves, but upon him, who with patience (which was indeed divine) permitted himself to be carried, in that painful journey to the house of Annas, under that cruel cudody, which the accursed judas had advised them to keep him in. Of the blow which was given upon the face of our B. Lord in the high Priests house; of the fall of S. Peter. How our Lord was taxed first of Blasphemy; and of the excessive Love of our Lord, in dll these particulars. CHAP. 60. SHALL I need to say, that it shown an infinite kind of love in our Lord, that he would vouchsafe to be presented before Annas, and then before Cayphas, at their several houses, Matt. 26. Luc. 22. joan. 18. and before all that race of jews, who them, very then, conspired his death? That he, being the fountain of wisdom & knowledge, and the King of glory, would for our sakes, be arraigned, and be contented to pass under the censure of those slaves of the devil, who was his slave. And he, in their prosecuting of that suit against him, to maintain that invincible patience, and profund silence, notwithstanding all their clamours; and so seldom to have opened that blessed mouth of his? He referred himself that first time, when he was examined about his Doctrine, to the judgement of themselves, joan. 18. who had heard him teaching in the Temple. And when, for saying but so, (in the way of anwere to the high Priest) a barbarous wretch, Ibid. who was attending in that Court, & knew that he should please his betters by it, stroocke that face, with his polluted hand, which the Angels do so revere, and rejoice to see, he did not damn him, nor strike him dead, 1. Pet. 1. which yet most easily & most justly he might have done; nor so much as sharply rebuke, or reprehend him for it, though it were so lewd an affront, as is never want to be put upon any slave, in the view of justice. But he asked him only, with great meekness, why he strooke him, if he had spoken well; and if he had spoken ill, Ibid. why did he not inform the Court against him? By which kind of plea, our Lord, though he were the Creator of all things, did not assume to himself, the least advantage above the wickedest, and basest thing alive. That so by suffering, he might show how much he loved us. For the more he suffered, the more rich the Church was to be of merits, & so the more copious our Redemption. Whilst these things were acting, Psalm. 120. in the house of Cayphas, S. Peter, who at the apprehension of Christ our Lord, was fled away, with the other Apostles (for (a) Our Lord was ever in care to give us comfort. our Lord JESUS was content to be wholly abandoned, even by his dearest friends, that it might serve for our comfort, when we are forsaken by ours) could find no resting place for his thoughts, till together with S. john, he came after our Lord, to the house of Cayphas. But (whether it were, that his countenance complained of some perplexity; or that the manner of his speech, or habit, made it be thought, that he was a Disciple of Christ our Lord) he was questioned by diverse, and he denied his Master to them all, and said with oaths and protestations, Marc. 14. that he did not so much as know the man. A great offence in itself, & a just punishment of a former fault, which he had made in presuming upon his own strength. For that unspeakable love which he bore to our blessed Lord (which was not only, as of a friend to a friend, or as of a Disciple to his Doctor, but of any indulgent father, who might half dote upon a Son) did seem now to him, to be so connatural to his very soul, as that he thought, he could not lose it, but with his life. Whereas in very deed, it was the mere gift of God. and for such he ought to have acknowledged it; and so, distrusting himself, he should have confided in our Lord. It was therefore pleasing to our dear Redeemer, to permit that denial, out of infinite love both to S. Peter, and to us; though it could not but go, the while, very deeply to his own tender heart; that S. Peter who was not only one of his friends, but of his favourities, should forswear, that he did not so much as know him. He (b) How our Lord did love S. Peter even in suffering him, thus to full. Ibid. loved S. Peter, in suffering him thus to fall, for thereby he taught him, how to stand more firmly afterward, which is never to be done by any soul, but upon the ground of humility. He loved him also most dear, in making him rise again so soon, both by the show of his corporal presence, to the others eyes of flesh and blood, and by the sweet pure light of his grace, which was imparted to the eyes of his soul. And that light had so much heat also with it, as to draw up the vapours which poured themselves down afterward, at full speed, through his cloudy eyes. Our Lord be ever blessed, for his own infinite goodness, who, in the bitterest of those sorrows, shown such mercy, and had such memory, both of him, and us. For thus the world is filled with Sea-marks, which instruct us how to sail through the Tempest of this life, towards the safe port of heaven. That when we pass by a judas, we may take heed of avarice, and envy, because it ends in desperation. And when we pass by a S. Peter, we may forbear to fall upon self conceit, which will put us upon many sins, and which afterward will cost, and can be only cured by penance. It was also an act of excessive charity in Christ our Lord, to let him feed upon the experience of his own frailty; that so, having a resolution to make him the supreme Pastor of his Church, and to give him the keys of pardoning, Matt. 16. and retaining sins, he might easily pity others, since he had fallen into so deep a pit himself; and all others also, might be kept very fare, from presuming to confide in their own virtue, since even S. Peter was not able to secure himself from growing worse. But as for those (c) A defence of S. Peter from the reproach which sectaries would lay upnn him. Luc. 22. wicked people, who in the hatred they have to the Catholic Church, would impute to the head thereof, that in this denial of his, he had lost his faith; they are not so much as to be heard. For the holy Scripture insinuates no such things, but the very contrary; since Christ our Lord himself declared how, he had prayed already to his eternal Father, that S. Peter's faith might never fail; and moreover, the voice of reason, and the stream of all the holy * Aug. de correp. & gra. c. 8. Chryshom. 81. in Matth. Theophilact. in c. 22. Lucae● & alij passim. Fathers, doth condemn that error. And we see how soon he returned to bitter penance for his fault. And it was fare from the love of our Lord, to suffer, that this most excellent Apostle, should fall outright into infidelity, who had never offended him before, but venially, and only out of too free a heart. Nor even now, but by the mere mistaking of the confines of Grace and nature, which were not so well set out, till afterward, by the coming of the holy Ghost. And of this we are certain, that before, he had loved our Lord most unspeakably tenderly; and at a clap he had left all the world (1) Matt. (9 for him; and had cast himself into the very (2) Matt. 14 Sea, to approach him; and at the apprehension of our Lord, he had drawn his (3) joan. 18. poor, single sword in his defence, against so many hundreds of Armed men; and he had wounded one of the hottest of them; & it was nothing but even (4) Mare 14. the very passion of love to our Lord that seized his heart, which could carry him, so instantly, into so apparent danger, as it must be for him to put himself in the high Priests house, when he was but then newly come, from wounding his servant Malchus. And though this sin of denying our Lord JESUS, were a very great one; yet all the devils of hell, cannot make it more, then of mere frailty; and his penance for it, began almost at the very instant, when it was committed, and that continued till the last moment of his life. At which time, he gave, instead of tears, his blood upon a Cross, as our Lord had done for him; but with his head turned downward through humility. And the holy Scripture showeth, Luc. 24. how our Lord appeared to him alone, after his Resurrection; & we hear not that he once rebuked him, for that former sin. And before his Ascension, we are very sure since the holy Ghost itself hath said so) that, our Lord making S. Peter declare the love which he bore him, at three several times, before the Apostles; he gave him the charge both of them, and all the rest, who would be either lambs or sheep of his flock. joan. 15. Now since our Lord himself (who was offended, and who best can tell, how deeply) did so sweetly and so magnificently forgive, and forget S. Peter's sin, it is but a sign of a cankered and malicious mind, to be exagerating the same upon all occasions. And let them, who are so insolent in taxing this Prince of the Apostles for his sin of frailty in denying Christ our Lord who is the head; Note. at that time when truth could be discerned, but as by the light of a candle; Let them, I say, take heed, that daily themselves be not committing fare greater sins, against the same truth, whilst they are not only denying, but blaspheming and afflicting it in the body of Christ our Lord, which is his Church; which truth, Isalm. 19 they yet may see, as by the light of the Sun. For in she sun, God hath placed his Tabernacle, which S. Augustine understandeth of his Church. The wicked Priests, suborned false witnesses against our Lord; but he would not so much as reproach them for it; & much less convince them of lewd practice; nor enen open his mouth when it might any way have been, in his own discharge. Only when Cayphas conjured him in the name (d) The high severence which our Lord did carry to the name of God. Matt, 26. of God. to say whether he were the Son of God or no; both because he had the place of high Priest at that time, and yet further, for the high reverence which he carried to the holy name of God, his answer was express and clear, though short and meek, That he was the son of God. And heerpon they declared him to be worthy of death as a blasphemer. O false painted face of the world, how vain and deceitful are thy judgements! and how many are there now a days, who if they should see a caiphass sit with great solemnity, authority, and attendance, upon the cause of Christ our Lord, who were contemptibly standing at a bar; and should here a caiphass affirm, that he were an enemy to the word of the Lord, or the State, would infallibly join with him against our Lord; & be drawn by those vain appearances, to believe for the time, that they said true. But whatsoever the thought of the people was of Christ our Lord, his enamoured heart, did so deadly thirst after their good and ours, upon any terms; as that he, being God, did not abhorro to be accounted a blasphemer of God; so that by the application of that precious merit to us, we might, of slaves, become the Sons of his eternal Father. And (e) The love of our Lord jesus to us, made him easily overcome all difficulties. Ibid. howsoever it was an unspeakable detestation of that thing, which reigned in his most reverend soul; yet was his love to the name, and imputation thereof, in effect, as unspeakable, since the more deeply he had cause to be averted from it, the more abundantly he deserved by it, for us. But the Priest cried our, Blasphemy, what need have we now of any witnesses? Those hypocryticall eyes were cast up to heaven, the garments were rend, and our Lord, without his answering any one word, was esteemed and decreed, by them all, to be worthy of death. We have read of Saints who have been armed with patience against all other affronts; but when they have been called Heretics, they could not choose but break their pace, and declare that they detested that imputation. But here the Saint of Saints could be content to be called Blasphemer, & yet to make no demonstration, that he took the least offence thereat. The abundant, and most bitter scorns, which our B. Lord endured with excessive love, in that night precedent to his death. CHAP. 61. EXCESSIVE was the indignity, and dishonour which Christ our Lord endured at that first examination, by Annas, and caiphass; which yet will seem, but a kind of nothing, if it be compared to that which followed, in the rest of that woeful night, when our Lord was imprisoned in the high Priests house. And if, at his being taken, he were as well bound by ropes, as the Traitor judas could device; there is no doubt but that now, they would lodge him in a dungeon low enough, and load his delicate body, with as many irons, as it could bear. It is true that the Prophet Hieremy, had been thrust down into a deep well; & the Prophet Daniel into a Lake of Lions; and the patriarch joseph, was cast into a cistern; and the (a) The servants of our Lord were comforted by him in their afflictions, but himself would feel none in his. Martyrs of Christ our Lord, have suffered unsufferable kinds of torment; yet whatsoever affliction, or fear they were subject to, the hand of God was there, either to deliver, or at least to comfort them therein. But our Lord had here resigned all comfort; he had resigned that hour, that is, the whole time of his bitter Passion, to the Prince of darkness; and he had suspended the use of his own power, for as much as concerned the receiving of any sensible consolation at all. I would therefore be glad to know, what dolorous, infamous affront that could be, which, in that night of shame & sorrow, was not put upon our blessed Lord, by those instruments of the devil. If whilst he was yet abroad at liberty, whilst he was ravishing them with his divine words, even in spite of their perverse hearts, whilst he was both dazzling the eye of envy, and hypocrisy with his sanctity; and amazing them by the Majesty, & obliging them by the mercy of his miracles, they would yet be finding means to snarl against him, and to undermine him; what kind of quarter is it likely now that they would keep with him, when all the miracles which he wrought, were to let them outrage him, as much as they would, and all the language which he used, was that invincible silence which he never broke, in all that nights bitter durance. If whilst he shown so many tokens of his being the Son, or at least a man of God; they would yet take occasion from the facility and suavity of his conversation, to esteem him as a drinker (1) Matth. 11. of wine; If from his mercy and love, to the gaining of perverted, and impure souls, that he was a man who (2) Ibid. liked to spend his time in bad company; If from his saying that he was ancient to (3) joan. 8. Abraham, that he was proud, and made himself God knows what; If from the wonders which he wrought, upon the Sabaoth, (4) Luc. 13. that he was an irreligious and profane person; If from seeing that he did supernatural things at other times, that he performed them by a (5) Luc. 11. pact, with the devil; If from their observation that his fanctity, and benignity made the people love him, that (6) Luc. 23. he was a popular, seditious, and unquiet person; If from his avowing, that he, (7) joan. 10. and his Father were one; that he was an express Blasphemer, and, as such a one, they were once, about to stone him. If then, I say, they were so insolent, and arrogant; shall we think that now, they could grow calm, and tender-hearted towards him? When already, they had seen him receive a cruel buffet from that Sycophant, in the very view of the high Priest; and that the same high Priest did not so much as once reprove him for it, which certainly he would have done, if that fellow had but presumed to beat his dog. Shall we think, that it gave him any credit for them to observe, that one of his Disciples had betrayed and sold him to them for a toy? Shall we think that his meekness would appease the rage of those hungry wolves, they having been so long in hunting, after this innocent lamb? Who in that time of his shearing, no nor yet in his flaughtering afterward, did not so much, at open his mouth, to make any one complaint? Or rather shall we not conclude, that they took offence, even from that very patience of his? Which howsoever indeed, it grew from no other cause, but only a profond root of love, they (b) His very patience made them more outrageous against him. would yet impute it, either to some witchcraft, which might kindle their hate against him; or cl to some extreme stupidity, which might urge them on, to an increase of contempt? Or finally, shall we think that our Lord would change their minds, to make them, in some miraculous kind, forbear him (though otherwise it were much against their will) which privilege, yet he had never used to help himself thereby in his whole life? It is not credible. It is not possible. But a most undoubled truth it is, that those wretches did afflict and dishonour him, all they could; and that our Lord was not only willing to endure all that, but all the rest which they could device. The holy Scripture itself, doth this once, give such a view of what kind of Banquet was then set before this spouse of our souls, to feed upon; as that the consideration thereof, which hath been taken by devout persons, hath made tempests of sighs rise from their hearts, and floods of tears, flow from their eyes, through the compassion of his grief, and the admiration of his divine love, in (c) A bitter Potton. sucking down, so greedily, such huge draughts of the scalding bitter stuff, which in that dolorous night, was put upon him. It tell us, Matt. 2● that they struck him with the Palms of their hands; that they did, beat and buffet him; that they spit upon him; that they hoodwincked him; that they would be striking him again; and that they scoffed and scorned him; bidding him prophecy, who it was, that had strucken him. But is it possible that the God of heaven and earth, should suffer such things at their hands, and that for the salvation of us, yea and even of them, and of all the world? Yea so possible it is, that God would suffer it; as that it would have been wholly impossible, that any who had not been God, should have endured it. Consider therefore here, what variety of affronts they found out for him, and how every one of them, had a kind of particular reproach belonging to it. They boxed him, as hath been said, with their hands at large; and therein they treated him, as a man would do some villainous, lying boy. They buffeted him with their fists, and in that they used him like some idle, and base, wicked slave. They spit upon him, and so they did, as good as say, that he was an infamous, & most odious blasphemer, who deserved to be the outcast both of God and man. They blinded him, & then they boat him again; and to make themselves merry (as a Lord of misrule is want to do in a jolly Christmas) they would bid him Prophecy, who had beaten him; and thereby they called him fool, and sot. And they alluded to the wickedness, of which they would needs suppose him to have been guilty, in aspiring to be accounted a Prophet, by the people. Such was (d) The invincible love of Lord, did conquer the power of all their rage. the excess of their rage; and our Lord, the while, uttered not one word of reproof, nor shown not one gesture of mislike; though his thoughts were not silent, but well employed. Yet not upon securing himself from their wrongs, but upon sorrowing prosondly for their sins. To have seen any creature in that woeful case, would have moved any cruel heart to pity; how much more to have seen (though it had not been, as he was also God, but only man) that excellent beauty of the divine countenance of our Lord, so abominably defeated, and even murdered (as it were) by those perfidious jews. For murdered it was by those cruel buffets; & instead of odoriferous and precious gums, it was imbalmed in their nastly, and impure spittle. And it may also be accounted, to have been buried, in that beastly cloth, wherewith they blinded, those sweet-sad-eyes. The least of what they did to him at that time, doth involve such a deal of indignity as is beyond all conceit; but (e) How infamous an affront it was for them to spit upon our Lord. yet that of the spitting seemeth to exceed the rest. It is an odious, and infamous kindof affront, not used to any slaue, even by his Lord, who hath an absolute dominion over him. But if at any time it be, it is to show a meeting together, of the extremity of contempt, and hate, in the heart of him, who desires, by this ugly means, to show itself. Nay when we do but spit, for the mere discharge, and ease of nature, we procure to do it so, as that no person of respect may, so much as see it. If by error it should fall upon some stool, or andyron, or even but upon a man's shoe; he is not well, till it be wiped. And therefore I do not wonder, if they forbore to strike, or even to touch his face, after they had so defiled it, till first, they had put a veil, between. The true place of spittle, is either the ground, that instantly it may be trodden out; orelse the fire, where, in a moment, it may be consumed. But now this unwholesome excrement, which being delivered out, upon necessity, is not suffered to continue upon the meanest, & basest creatures, or we wear; was thought good enough, to dwell upon the most precious parts of the person of Christ our Lord. And although the Prophet Isay, might mean (by that great diffiguring of our Lord which he foresaw and foretold) the whole troop of torments which came upon his divine person; yet it seems that this of his spittle, was pointed at by him, in particular manner. The holy Scripture doth further say, that they uttered many other most blasphemous things against him. But whether it were that it would exceed the bounds of modesty for us to hear of the words or deeds themselves which those miscreants used; or else, to the end that every one might have the greater merit, to contemplate in pious manner what they were; the holy ghost thought fit, to wrap them up in silence. Which certainly was done upon high design, and great mystery; and S. Hierome saith, that till the day of judgement should arrive, we were not fully to know, the strange means, whereby that night, they vexed our Lord, in the house of the high Priest. Yet whatsoever, they either did or said, it is certain, that the very things themselves, were not so odious, in the sight of God, as was the ground from whence they grew. An (f) The scorns which they put, upon our Lord, were doubled by the root of malice, from which they came itch they had, at the very roots of their profane hearts, in chafing, and scratching whereof, by doing those detestable dishonours to our Lord, they did triumph, and spring with a most petulant, and pestiferous kind of joy. And so, on the other side, though the very outrages themselves, were far more enormous than we can conceive, which declare the infinite patience and humility of Christ our Lord; yet the liberal heart of love wherewith he offered them all to God, for our good, and wherewith, he (beholding us all at that very time) could have been content to suffer more, as afterward we shall see he did; is that which ought both to comfort, and confound us most. How our Lord was solemnly adjudged worthy of death for Blasphemy; and of the death of judas; and how they send our Lord to Pilate. CHAP. 62. BUT then, as the importunate malice of them, who had our Lord JESUS in charge, kept him fare enough from taking any rest; so the Priests and elders themselves, might not so well be said to be gone to sleep, as to bed; through the rage of envy, which, in all likelihood, kept them both waking, and thinking, that every minute was an age, till it were day; at which time, they intended to persecute our Lord to death. They did therefore all, Confestim manè, Marc. 15. at the very point and peep of day, call themselves together, in the form of a Council. Where the wicked caiphass (giving account to that whole assembly, of what had passed, the night before, amongst those few which could be gathered together, upon the sudden) did again, with the same hypocritical show of piety, press our Lord, that for the reverence of the living God, he would declare to them, Whether he were the Christ or no Our Lord, out of his knowledge, that whatsoever he should say, they would netther believe him, nor answer him, nor yet dismiss him, would willingly have forborn his answer; but being pressed by this conjuration, he declared to them yet once again to this effect, That he was the Christ. And that once the time would come, when they would know it to their cost; and believe it, when it would be too late; when they should see him sitting, at the right hand of the power of God, and coming down upon the clouds of the air. Hear upon they (a) Our Lord jesus, the God of life, condemned to death. solemnly pronounced him to be an express blasphemer, and that he was worthy of death. And so they instantly carried him away bound to Pilate. Whilst the meaner sort were loading him with a thousand wrongs, the gravest, and greatest of them, (who would needs go with him, to testify the excess of their malice, (though it be not the use of men of rank, to cheapen themselves, by accompanying criminal persons in the public streets) would not fail to hold most hypocritical discourses: As protesting, in their zeal to the la of God, how much it grieved them, that the Pagan judge (to whom they were going.) should be forced to know, that amongst the men of their Religion (which the prisoner was) there should be a creature so impious, & so blasphemous, as most wickedly they accused him to be. Our Lord JESUS, in the mean time, was not to seek for patience, in the bearing of whatsoever affront they could put upon him; nor would he who had endured the greater, refuse the less. Now a (b) The sin of the jews was greater against our Lord, then that of the Gentiles. less offence it was in them, for him to be presented before a Pagan, and profane person, who had no knowledge at all of the true God, or of his law; then before a congregation of men, who had the custody of his ancient Testament, & for whose salvation and perfection, (they being his own chosen people) he was particularly come into the would. And so, the more favoured they had been, the more faulty they were, in persecuting Christ our Lord; & that even for no other cause, but only for the very zeal which he had of their good. They might have considered, how earnestly they had concurred to the sin of judas, and therefore they should have feared his punishment; which was the falling into a greater sin. For when he saw that they were then going actually to procure the death of Christ our Lord; and when he began to look in upon himself, and upon what he had done; & then discerning clearly, the deformity of his sin, which the devil had before, procured to hide; he hung (c) The lamentable of death of judas. Matt. 27. himself by the neck, & his body broke in the middle, and his bowels fell about his feet; and instantly his soul sirnke down, into the lowest place of hell. How would that accident strike the heart of Christ our Lord with sorrow? For as our Lord is incomparably more sorry for our sins, then for his own pains; so was this, a greater than that fin. For to finish in despair of God's omnipotent mercy, is the most grievous sin, which man is able to commit. It strooke, I say, our Lord's heart with grief, yet those wretches were not touched by it, towards remorse. But notwithstanding that judas restored to them, the price, whereby he had been wrought to act that treason, and did declare himself to have sinned in betraying that innocent blood, they neither relented in themselves, nor took compassion of him; but seornefully made answer, that it was not a thing which belonged to them, and that all was to run upon his account. A memorable example, of how truly and miserably, they are deceived, who serve the world, the flesh, or the devil. For (d) Consider seriously of this truth. whatsoever may be promised before hand, yet in fine, when the turn is served, no care is taken of their comfort, but they may with judas go hang themselves. And so they do many times, and more, I believe, in our only country of England, then in all the rest of Europe put together. Matt. 29. But the thirty pieces which judas restored to the Priests, were not cast into the Treasury, but employed upon the Purchase of a place to a pious use. And S. Augustine noteth how it was by a most particular providence of God, Serm. 128. de coena Dom apud Ariam. that the price of the blood of Christ our Lord, should not serve for the expense of living sinners; but for the burial of deceased Pilgrims: that so, with the price of his blood, he might both redeem the living, and be a retreat for the dead. The hate of those malicious Priests, & Elders to Christ our Lord, and consequently his love to them, and us (since for their particular, and our general good, he was content to endure so much at their hands) appears yet more plainly, by other circumstances. For the time when they persecuted our Lord, was the day of the greatest solemnity and devotion, of the whole year. It was the feast of the Paschal, when all the jewish world was come to jerusalem, Luc. 22. to assist at those sacrifices, and ceremonies of the the law, in the Temple. And as the affronts were so much greater, then if they had been done at a more private time, & the malice of the high Priests, so much the more eager since they could not be persuaded to put it of, to a less busy day; so was the love of our Lord excessive even heerin, who was contented with the publicity of his shame, at that time; because, by means thereof, the notice of his Passion together with the miracles succeeding it, would the more speedily be spread; and more readily believed, shortly after, throughout the world. The circumstance of pilate's person, doth plainly also show the particular rancour of their heart; since they hated Christ our Lord so much, as that it made them earnest, & glad, to show themselves subject to that Roman justice. They detested the subjection which they were in, to Rome; They loved not Cesar whom they took to be a Tyrant, and Usurper over them; they loved not Pilate, whom they knew to be a most corrupt, and wicked judge; they loved not the exercise of his judicature, which served but to refresh the memory of their own misfortune, in their having lost the use of that power. But their predominat malice to Christ our Lord, made them content to gnaw, and swallow all such bones as those. When Pilate was come forth, they began to make their charge against the prisoner; accusing him, in bitter terms, of most odious crimes; but still (as the manner of such persons is) only in general terms. Which yet, out of the (e) The base conceit which the Jews had of Christ our Lord. base conceit they had of Christ our Lord, and the pride which they took in themselves they thought would have sufficiently induced Pilate to proceed against him. And so indeed, they did as good as say, when afterward being pressed to produce their proof, they insinuated that it was more than needed. For if the man had not been wicked, they would not, joan. 18. said they, have brought him thither. And withal, they did not so much as vouchsafe, to give our Lord any particular name, but they only said, Inuenimus hunc etc. We have sound this fellow, disturbing the peace of our people, Luc. 23. and forbidding, that Tribute should be paid to Cesar, and declaring himself to be a King. Yet Pilate, being moved by the sight of the person of Christ our Lord, did (beyond his custom) forbear to make such haste, as, at the instant, to pronounce an unjust sentence against him; but he took him into his house, hand to hand. And finding upon the speech, which passed between them, that our Lord had no design upon the honours, and advantages of this world; nor (f) Our Lord had nopretence upon any other kingdom then that of heau●. pretended to the exercise of any other kingdom, then that of heaven (to which he endeavoured to draw men by teaching them to obey God, who is the supreme King thereof) and the judge for his part, not caring what became of heaven or heavenly things; joan. 18. he came quickly forth again, & declared that he found the man not guilty. How Pilate examined our Blessed Lord; and how he sent him to Herod. Of the scorn which Herod put upon him. How the returned him to Pilate; and how Pilate resolved at last to scourge him. CHAP. 63. BUT they persisted in their malicious clamours, and protested that the prisoner had been sowing rumours, Luc. 13. & making stirs throughout all jury, beginning at Galiley, and proceeding as fare, as that very place. Now Galiley, was belonging to the jurisdiction of Herod, who had been the murderer of S. john Baptist; and between Pilate and him, Ibid. there had been ill (a) A courtesy of a Courtier. quarter, till that tyme. But he chancing to be then at jerusalem, this , put a Court-tricke upon him; for he sent the prisoner to him, as if it had been out of a kind of respect; whereas chiefly it was, because he would fain be rid of the cause. To Christ our Lord, nothing came amiss, who still, with his accustomed humility, patience, silence, obedience, and most ardent love, and desire of the salvation of mankind, did apply himself to renounce any gust of his own, and gave himself all away to theirs. And this true Prince of Peace was content to undergo all that pain, and to endure all that scorn, which would be put upon him, both at Herod's Court, and in the way, Ibid. between him and Pilate, upon condition that so, he might be an occasion of reconciling the emnities of those two, though both conspired to his prejudice. For he knew that by that courtesy, Ibid. which Herod would take so kindly at the hands of Pilate, from that time forward, they would be friends. This Herod was a famous, infamous person for his sensuality, his cruelty, and a world of other vices. And for as much as he had heard, often speech of Christ our Lord, and of the reputation which he had, both for his wonderful works, and for his admirable wisdom, he had an (b) The curiosity of Herod. Ibid. extreme curiosity to satisfy himself, in those two points. In conformity thereof, he earnestly desired to see some miracle of his working. And for as much, as concerned the fame of his wisdom, he procured, (by a world of questions, which he asked) to see whether truth would answer, to the voice which ran of him. But our Lord JESUS, who was not come into the world to make men sport; but to do them good; nor to satisfy the curiosity of their heads, but to impart true sanctity to their hearts would not vouchsafe to lose one word, upon that wretched King; nor cared he (through his love to be suffering for us) to defend himself against all those impudent lies, which by the Priests and Elders, were thundered out, in a perpetual storm of words against him. Yet even Herod himself could not be so unjust, as to allow of the plea, which was made in accusation of him, for as much as concerned the substance of his cause; but yet (c) The fall and foolish judgement of the wife men of this world. Ibid. conceiving, (by occasion of his continual silence) that either he was some silly fellow in himself; or else perhaps, that in comparison of him, our Lord thought himself to be of fare inferior speech, and wit (and therefore would not discredit himself by saying any thing) he did contemn him with his whole guard of soldiers, after a most disdainful manner; and in token thereof, he returned him to Pilate, with a fool's coat upon his back. This act amongst the rest, bred an extraordinary contempt of Christ our Lord, in the people's mind; in regard that Herod and his Court, were esteemed as a kind of Touch, whereby men might be known distinctly, & justly, for what they were. But howsoever, this contempt did our Lord vouchsafe to undergo; and this coat of scorn was he content, and glad to wear; for our confusion, in respect of our former vanity; and for our instruction, how we are to carry ourselves in future occasions. Which (d) Agreat lesson of many virtues at once. must not be, to stand upon the reputation of our sufficiency, wit, or knowledge; we, who are but worms and flies; when the King of glory, the word, the increated Wisdom of Almighty God, whereby all things were made, is content for our sakes, to cast himself before the eyes of our Faith, all contemned and derided, as any Idiot, or natural fool might be. Nor are we to care, though our patience be accounted fear; or our humility baseness; or our silence simplicity. Nor, when it concerns the service of God, and the good of souls, are we to shrink from our duty, and good desires, though all the world should despise, and hate us for it. But when Pilate found that Herod had not thought him worthy of death, he was glad of that occasion, and pressed it hard upon the jews; as knowing indeed, that it was not the zeal of justice, but the rage of envy, which had incensed them against him. Sometimes he questioned our Lord JESUS, to see if any thing would come from him, in the strength whereof he might acquit him. But our Lord, who desired nothing less, then what might tend to his own discharge; and nothing more than what might tend to our advantage; was so profoundly and invincibly silent, as did amaze the judge. Marc. 25. And woe had been to us, if this silence of our Lord had not been exercised by him; through the merit whereof, the eternal Father will look with mercy, upon those millions of sins, which be hourly committed, through the impertinent, indiscrect, and uncharitable, impure speech of men. Sometimes again, the judge would be using all the art he had, to make them desist from their desire of his ruin, Marc. 25. Luc. 23. and in particular he thought of two expedients. The former of them was, to punish him so cruelly out of very pity, as that, with the sight thereof, they might be moved with compassion towards him. So that he resolved to have him scourged; and to that end he delivered him over to the discretion of his soldiers, who had none. The torment of Christ our Lord, Audi Piiac 120. in this mystery of his flagellation, is excellently pondered by Father Auila. He faith therefore to this effect. That (e) Note this for it deserveth all attention. if a man would exhibit a spectacle, whereby the lookers on, were to be moved to love; that man would take care, to give it all those advantages of grace and beauty, which were any way, to be attractive of love. If he were to present an object, whereby the spectators were to be strucken with fear, he would not fail to accompany it, with such instruments, and demonstrations of terror, as might affect, and afflict their minds with fear. And so here, since pilate's care, and study was, how to win those implacable Harpies, from that hunger, and thirst, after the destruction, and death of Christ our Lord; no doubt can be made, but that he would adorn, and dress him, in the most lamentable attire of torments, which he could device; that so by the sight of that excessive misery, he might convert their perfect malice into some little mercy. This design of his, he was obliged to communicate with the Executioners, who were to be his souldlers, for else he had not been true to his own end. And then, I will leave it, to the reasonable imagination of any creature, if such an insolent race of people, as that useth many times to be (having received an express direction from their Commander, for the execution of such a cruelty, upon a prisoner, who was so persecuted by all the principal men, and Magistrates of his own profession) were not likely to show cruelty enough, upon that precious body, of our blessed Lord. Of the cruel Scourging of Christ our Lord, and how with incomparable patience and charity, the endured the same. CHAP. 64. THEY strip t'him therefore, into the same nakedness wherein he was borne; & wherein he had never been seen, but in his infancy; nor then, but by the sight of the Angels, and those fare purer eyes, of the All-immaculate virgin mother. They stripped him I say, who in all the days of his blessed life, had never seen so much as any part of himself discovered naked, but only those hands which were still employed in showing mercies. There are millions of men and women, in the holy Catholic Church, who in their high love of purity, do never so much as look, even upon their own face in a glass, and much less upon any naked part of their body; excepting only in the occasions of mere necessity, when they shift their ; yea and then, they do it very sparingly, and with a kind of horror, even to see themselves. But from those necessities Christ our Lord was still exempt, who in all his life, did never shift or change his . And that * Euthym. in cap.. 27. Match. Maldonat. in cundem loium, & omnes recentiores communiter. Garment, which was woven without any seam at all, by those pure hands of his sacred Mother, did miraculously grow, together with the body itself. Now in the love of mortification and purity, all the Saints of the Church, must not compare with him, wherein he exceeded them all, more than heaven, doth excel the earth. If therefore there be amongst us so many thousands of sacred virgins, who would rather give up their lives, than they would once expose their naked bodies to open view; Let us beg of our Lord, by his own supreme purity, that he will give us to understand, & make us sensible at the very roots of our hearts, of how (a) The excessive affliction which it must give to our B. Lord to be striped naked. great a torment it was to him, in the way of shame, to be stripped stark naked, before those Pagan soldiers; and to let that precious banquet of his pure humanity, be fed upon, & devoured by those petulant & profane eyes of theirs? How great a torment was it to thee, O Lord, in the way of shame; and yet withal how meekly didst thou endure it, and how much joy did it give thee, to be sacrificing the merit thereof, to the eternal Father, for the impetration of all that Angelical purity, which hath flourished since that time, in so many mortal bodies of flesh and blood? They tied him then to a pillar, as naked, as I have here bescribed; as if there had been danger, that either like some slave he would have run away; or else like a child he would be shrinking, & declining the strokes, wherewith they had resolved to load him. But he was inwardly bond so fast, Ose. 12. with such cords of Adam, which were chains of love; as that in comparison thereof, those outward cords, were but as threads of a spider's web, which would have been fare from holding him to that pillar against his will; him, who makes the foundations of the earth tremble, & the pillars of the world shake, with the least breath of his Nostrils, whensoever he thinks fit to work upon the world, by way of terror. They began then to scourge our Lord, joan. 1●. with excessive cruelty. And as a violent tempestof hail, would destroy a fruit tree, which were in flower; so did those cruel men, not only blast that divine sweet beauty of our Lord, by breathing upon it, with the filthy air of their lascivious, and scornful tongues; but they broke through it, with those scourges. They clasped and circled him in, with every blow; as so many snakes would do some precious, and odoriferous plant; which yet were so medicinal withal, as to be able to cure a whole world of men, of a whole world of diseases. It is able to grieve any civil noble heart. to see, in Italy, and especially at Rome, how the barbarous Goths, and Vandals, (when like an inundation, they overflowed those flourishing fields of the world) did leave the marks of their long nails behind them, in the ruins of so many sumptuous buildings, and curious statues. But what hath any sumptuous building, or any curious statue to do, by way of comparison, with that precious humanity of our Lord. That Temple of the holy Ghost, which the fullness of the divinity did substantially inhabit; Colos. 2. and that superexcellent Image, that double Image of the eternal Father. For an image he was of God, even as he was but man; but then again as God, he was an Image begotten not made, by the increated understanding of the eternal God. And what comparison them, can there be, between the barbarousness of those Goths and Vandals, with these men of blood, who drew this holy house, into such decay. They did not only (b) How the house of God's humanity was handled. unfurnish it, but they procured to beat down the walls, and they made so many wide windows in it, with their rude hands, as by which, the soul would infallibly have flown out, and forsaken it, if it had not been held fast perforce, by the tye of love; that so it might live to endure the rest of torment, which was provided for it. A strange kind of ornament it was, for that garment of his precious humanity (being hypostatically united to the divinity) to be so thick overcast, and embroidered with stripes, instead of stitches, as that it could now no more be knowe, but only by the eyes of Faith, of what stuff it was made. Which caused the Prophet Esay, who foresaw him in this woeful trance, to declare that he was not to be discerned, for who he was; but mistaken for some base, leprous person. The blood ran flowing out of his body, through the force of their fury, as formerly it had done in the garden, by the reflection which he made upon the world's impiety. But not a word was heard to fall out of his sacred mouth, wherewith he did even kiss those very rodds; since by their afflicting him whom he contemned, he made a bath of delight and ease for us. A bath of blood that was, which being united to the divine person of the Son of God, was adored by all the Angels, as the blood of God; and (c) The infinite value of the least drop of the blood of Christ our Lord. whereof the least drop was able to have redeemed million of worlds. And yet, on the other side, it was drawn out of that precious body, by cruel & contumelious scourges; it was spilt upon the ground and trodden upon, by those base unbelievers. And this infinite Lord, was content to accept this torment of the flagellation with excessive love, and in particular manner, he accepted it, in satisfaction of the sins of sensuality, which had been, and would be committed in that kind, throughout the world. We may therefore see, whether our carnal pleasures, & the delights of sense, be not wicked things; since the pardon thereof, was to cost the Son of God so dear. But as it will work our pardon, if we apply it to our souls by timely penance; so if we shall continue to please ourselves by those transitory and impure delights, which did put our Lord to so deadly pain; what kind of vengeance shall we think that is, which will be sure to seize us, both in body and soul. How our blessed Lord was crowned with thorns, and blasphemed, and tormented further, with strange invention of malice: And how he endured it all, with incomparable Love.. CHAP. 65. YET this was not all; for the soldiers who had received commission to scourge him in so bloody manner, to the end that by that cruelty the pity of the jews might be awaked; took the boldness, out of their own Capriccio, to put the most ignominious, & withal most bitter torment upon him, which ever, in the world, had been conceived. When therefore they had wearied themselues in scourging him, and there was now no more place for new wounds (since all his sacred body, was grown to be as it were one continued wound, or rather a kind of Cake, of blood) they untied him from the pillar; they gave him leave to himself, though they had almost taken away the strength wherewith he might be able to do it; and they lent him, for the present a little rest, till they had resolved, what they were to do. And because the Priests and Elders, had charged him with procuring, by favour of the people, to be made a King, whom they had found by experience, to be so subject to themselves; they (a) Why they resolved to crown him with thorns. thought it would carry a good proportion to the supposed crime of his ambition, if they could find some means, to make him a conunterfeit kind of King, and to afflict him in point both of ease and honour; by the appearance of all those ornaments, and demonstrations, of respect & service, which are indeed of honour to true kings, when they are truly meant; but to him they were of excessive affront, and pain. They made him then, with his hands fast tied, sit down, all naked in most servile manner, for now they had stripped him, the second tyme. And calling their whole troop of Guard together, they clapped (in imitation of the Princely robes of a King) a purple mantle, Matt. 27. Marc. 15. joau. 19 about his back, which could not choose but stick to his sacred flesh, for there was no skin between, to part them. They put a Reed into his hands, instead of a Sceptre; and a plat of thorns upon his head, instead of a Crown. They did then, with incredible joy of heart to see his misery, salute him, and say, All hail, O King of the jews. Then would they be taking the Reed out of his hands, and they would beat the Crown more deeply into his head; and then, spitting in his face, they kneeled down, and adored him, in show, as they would their King. All this did Christ our Lord endure for us, and he did it with a kind of infinite meekness and love; not complaining thereat, nor declaring the least mystic thereof, either by pitying himself or blaming them. But he confounded thereby (and that after a most puissant manner) the arrogant pride of earth and hell; offering up (b) The Coronation of our Lord had a special aim at the pardon, & cure, of the sins of Pride. his own humiliation in propitiation for all the sins of the whole world, & especially for such as were committed in the way of pride, and for the obtaining such grace, at the hands of God, by means hereof, as might enable his true servants, to imitate his humility. It ought to fill our souls with extreme confusion, to find that we, who profess to be the servants of our Lord, are yet so dull in devising means how to express our reverence and love towards him. Our wits lie clean another way. And even in Prayer, we have sometimes, enough to do, to entertain this spouse of our souls, with abundance of so much, as mental acts of love; and much more difficulty we find to perform them afterward by way of practice. Yet here, these enemies of God & man, are teaching us, by their lewd example, (whose wits did serve them but too well) to increase the torment of our Lord at an easy rate, unto themselves. For when they had stripped him naked, in the sight of so many impure eyes; and scourged him so cruelly, as that it might seem almost impossible to give any increase, either of shame or torment; behold how full they are of strange invention; and their malice finds means to device such exquisite ways to augment them both, in such a measure, as makes all that seem little, which was done before. It is true (c) A comparison of his present scorns with the former. that before, he had most blasphemously been spit upon, but it was at midnight, and in Cayphas his house, and but only by his keepers. But here it is done, almost at noon day, & in the Viceroys Court, and by a whole troop of Pagan soldiers. He was then already come, from being most cruelly scourged, over all his most beautiful and most sacred body, which gave him pain beyond all expression; but now, behold they have recourse to his divine head, which seemed as if till then, it had escaped their rage. And so, that, being the most sensible part of all the rest, and indeed the very source, and seat of sense, the former torment was not so great, as it might have been. But here, with hands, which they arm with iron grauntlets, they wreath sharp thorns, of great length, into the form of a hat, joan. 19 (which carrieth also the form of an Imperial Crown) and they clap it hard upon, and into his head, which they beseige, as it were, round about, with torments, fare exceeding all humane conceit. It is true that before, he had been strooken, at several times, in the high Priests house, both with the fist, and with the flat of the hand; but now his head is beaten, not with their hands (for they could not have so much as touched him, without wounding themselves) but the Reed, which, whilst it was in his hands, served for a note of scorn, being taken into theirs, became came an instrument of excessive pain. For laying load with it upon his head, their cruelty was so witty, as to be able (and that without any labour at all to themselves) to make at once, as many new wounds in that most sensible part of the whole body, as there were thorns, in that cursed-blessed-Crowne. A fence of (d) The great torment, which those thorns, must needs give our Lord. thorns made with care, is able to keep wild beasts within the prison of a Park, as well as if the enclosure, were of wood or stone. And although they have hides, which are like houses, thatched with hair; yet they dare not put themselves upon the passing of such pikes as those. If a single, & short thorn, do but enter into the most dull and fleshy part of the hand, it puts a man out of patience, till it be plucked forth. And if it chance to get, between the flesh, and the nail, it makes a shift to go for a kind of torment. And many times, it breeds the loss of a nail, and sometimes of a joint; and it hath fallen out, that it hath kept men so long from sleep, as to cast them into fevers, and so to deprive them, by degrees, of life. What torment then did our blessed Lord endure, when that fair Common of his forehead, grew subject to such an enclosure of thorns, which embraced, (as with so many cruel arms) not only that part, but all the rest of his divine head, round about? We have seen men wounded in so sensible parts of the body, that the Tents which are put in, do give them more pain every time when they are dressed, then even the very wounds themselves would do. And it groweth sometimes so fare, as to make them swoone. And who shall then be able to comprehend the unspeakable torment which now was caused to our blessed Lord, who had so many wounds in that fontaine of his quick feeling; and so many several Tents, as there were thorns, which did not only search the wounds but make them. And every one of them growing so much deeper, and consequently bringing more parts of the head (which till then had been untouched) into the same confederacy of cruel pain, as those bloody men would have a mind to strike him, at several times, over the head, with that Reed. And thus it was clearly, and completely fulfilled of Christ our Lord, that; A plant a pedis usque ad verticem capitis, joan. 1. from the very sole of the foot, to the very crown of his head, there was not a spot, free from bitter pain. He felt (e) Our Lord felt that in his body, which the Prophet David & all sinners feel in their souls. Psalm. 17. that, in the universal torment of his body, which the Prophet David found, concerning the miseries of his soul; when, in the bitterness thereof, he thus expressed himself. Non est sanitas in carne mea à sacie irae tuae: non est pax ossibus meis à facie peccatorum meorum. There is no health in my flesh by reason of thy wrath, nor there is no peace in my bones, by reason of my sins. And verily it seems, as if it had been an express prophecy, of the degrees whereby the torments of our Lord should grow up, at length, to the top of torment, towards the appeasing the wrath of God by the propitiation which he would offer for the sin of man. Since as soon as they had deprived the whole mass of his sacred flesh, of health and beauty, by that cruel scourging; they put themselves upon an invention, how to pass into, and pierce his bones, (in the most noble and precious part of him, which was his head) by that bloody Crowning. To such excess as this did the sin of man in general arrive, & to such an outrage did those wretches in particular extend themselves; and with such an extasis of love did Christ our Lord apply his mind, to the salvation (for as much as might concern him) of the whole world; as for that purpose, to bear this infinite kind of pain & shame with an infinite kind of love and joy, in the Superior part of his soul. How we ought to carry ourselves in the Consideration of the Ecce Homo, Behold the man; and how our Blessed Lord did carry himself both interiorly and exteriorly at that time; and especially of his invincible silence, and contempt of all humane comfort, for Love of us. CHAP. 66. BEING thus dressed up, he was led out by pilate's order to be seen, and pitied by the people, if that poor man might have had his will. Our Lord might then have served well, for the very devise, and earacter of torment; & so he was, & as to such a one, the word which Pilate gave him, joan. 19 was Ecce Homo: Behold the man. And verily it was no more than needed, that Pilate should say he was a man; for as they had used him, he had scarce the resemblance of such a creature. Himself had professed by the mouth of his holy Prophet I am a worm, and no man. Psalm. 21. A worm which being trodden upon, did not repine; that we, who indeed are the true worms, might not be oppressed by our invisible enemy, but be adopted, Rom. 8. by the merit of his humility and charity, into the liberty of the glory of sons of God. A worm, but a silly worm, which spinns herself to death, for the good of others; and converteth leaves (which may serve for an Emblem of the vain heart of man) into a substance of use and honour. And though Pilate did not speak immediately to us, when he said behold the man, yet this once, we will do as he desires. And not only will we behold him, but it shall be against our wills, if ever we behold any thing else, but only for the love of him. We will behold that man, who became man being God; and who being man, grew yet so much lower than man, as to be the outcast of men; to the end that we, who are the worst of men, might grow partakers of the divine nature. Isa. 53.2. Pet. 1. We will behold that man, to adore him with all the powers of our soul; & to lament the sad case into which our sins, and his love to us, have cast him. We will behold him, and we will wish withal, that upon the price of all our lives, we were able to do him any one faithful service. We will behold him, as our sovereign King, though here he vouchsafed to become a subject to the basest slaves. We will behold him, as our lawgiver, and yet our law; our sacrifice, and yet our Priest; our Redeemer, & yet our Price. We will behold him with profound reverence, that so we may reverse all the acts of shame, and pain, which he accepted for our benefit. By the (a) What we are to contemplate by the eyes of Faith, in this mystery of the Flagellation of our B. Lord. eyes of faith and love, we will behold his glory through that Crown of thorns. His stole of immortality, through that purple robe. His sceptre of omnipotency, through that Reed of scorn. His incomparable beauty, through the spittle, which defiled his divine countenance. And instead of those counterfeit acts of homage, which those Idolatrous soldiers did perform; we will cast ourselves all, before him; with entire humility, and trembling love. Esteeming ourselves worthy of a thousand Hells, for (b) A costly remedy of a great disease. having needed such a costly remedy of our miseries, by the innumerable sins which we have committed. And whereas those wretches procured even to break his heart, with the fool scoff of Aue rex judaeorum, we vow ourselves to praise him thus, both with heart & tongue; All hail, O thou true King of Christian Catholics; All hail, thou Son of God, and of the Virgin. We see thy sorrows, and they fill our souls with sadness, and we are wishing, if it were thy will, that we were so happy as to partake thereof. O that our sighs were able to make a veil, wherewith to cover thy nakedness: and our tears, a bath, wherewith to wash away thy uncleanness; & our throughts, a bed of flowers, wherewith to refresh thy faintenes; and our actions a banquet of fruit, wherewith to recover thee from that weakness, wherein we see that our sins have laid thee. At least, dear Lord, let us not be so miserable as to continue in those sins of ours, since they are the cause of this excess, which hath been wrought upon thee. But do thou make the roots of our hearts tie themselues hard, about thy sacred feet, that so like living plants, they may grow up under thee; being watered by any one drop of thy omnipotent blood; distilling either from the piercing thorns of thy divine head, or from the stinging scourges of thy precious body. These corporal pains whereby we see that the body of Christ our Lord was so overloaden, is that which Pilate bade the jews behold. And whatsoever effect it wrought with them, it breeds a very astonishment in us, not only in respect of what we see, but much more, by that which we are taught to believe, and infer by this object of our sight. For, as according to that of the B. Apostle, Rom. 1. the invisible things of God, that is, his infinite wisdom, with the rest of his divine attributes, may be discerned, after a sort, by the understanding, through a consideration of the visible things which he hath made; so by the unspeakable pains which we see inflicted upon the sacred person of Christ our Lord, who is the lively image of God, and the (c) Exterior sufferance with patience is a great sign of great love exterior meekness wherewith he bore them, we may grow into contemplation of the excellency and perfection of his charity. Howsoever therefore the exterior of his flesh and blood; howsoever the divine countenance which he carried, being all compounded, between extreme sorrow and extreme shame, upon the sense of that contempt and torment, be an object which ought to draw us all, running after it; yet, if our Lord would give us leave to dive so deep, we should wonder much more, at the interior of his soul, then at the exterior of his body. Happy were we, if we had eyes wherewith to look into that heart, which had so rich a mine of patience as could never be drawn dry, by all the malice which was exercised by those laborious, and malicious hands. For how much soever we see; there is more and more, and yet still more to be seen; & whatsoever we can say, or think, is very fare from being enough. And we are still to remember, that whatsoever the fruit of virtue be in all the actions, and passion of our blessed Lord, the root from whence it riseth, is ever most pure and perfect love. No interest, no weakness, did work on him, but only an ardent desire of the glory of God, to be manifested in the procuring of our eternal good. The strength and purity of this love, doth most lively appear by the solitude and silence wherewith he suffered such hideous things as those. To (d) A most pregnant sign of purity, & perfect confidence in God, not to care for comfort from creatures. receive crosses so, as not to desire or care, I say not for praise, but not so much as for any comfort from any creature; is a clear and pregnant sign of pure love, and perfect confidence in God. If so we can be content to suffer, we have cause to cast ourselves at the feet of our Lord, with humble thanks, Cant. 2. for drawing us so close, after the odours of his precious ointments. But the world is fare from this, and our weak nature is willing to uphold itself, by the wavering reed of humane consolations, which it will needs conceive, to be a staff strong enough to support us. But we quickly find our error to our cost. And as, if we did cast ourselves upon God, he would not retire himself, to let us fall; so by leaning upon the comfort of creatures, he permits us then to sail, out of most tender mercy, that afterward, womay learn to stand fast, in him. The love even of the most ardent Seraphim is of little heat, if it be set by the love which reigned in the heart of Christ our Lord, whilst he was scourged and crowned; & yet their love may well be great, since it groweth out of an immense joy, which they have in the fruition, and feeling of that ever present and infinite good, which is God. But here, our Lord did, as it were, infinitely excel that love of theirs, though all the sensible object, which the inferior part of his divine soul had, were the affronts which came from the affliction wherein he was at that time; and the top of shame and torment, which so instantly afterward, he was to find, in the consummation of his Passion, upon the Cross. And what then can here become of any love, which we conceive ourselves to bear, towards this Lord of love; since ours, is so full of frailty, & misery, and unfaithful dealing? What a kind of nothing will it prove, if it be all compared with one only spark of this pure precious love; qui attingit à sine usque ad sinem fortiter, & disponit omnia suaviter; Sap. 8. Whereas ours, doth neither reach home, nor last long, nor is it of any intense degree, but so very luke warm, that unless the heat of heart, and the thirst of our Lord were very great, he would cast us out of his mouth, & not suck us in, as he doth, that so we may be incorporated into himself. The jews prefer Barrabas before Christ our Lord and Pilate, through base fear, gave sentence of death against our Lord; and with incessant Love, he endured all. CHAP. 67. Oexcessive cruelty, of those envious hypocritical jews, for the appeasing whereof, the mercy of Pilate was even constrained after a sort, to be thus cruel. He shown him to them, being scourged, and crowned, after this bloody manner; with hope that having drawn from him such a stream of blood, and tormenting him still, with that crown of thorns, it might have satisfied the thirst of their rage. Together with that spectacle of pity, he made a protestation of our Lord's innocency, but it would not serve. For they, as if already, they had been confirmed in malice, in hell itself, did still demand with a constant, and general clamour, that he might be crucified. Matt. 27. So (a) All turned to the disadvantage of Christ our Lord. as this design of Pilat's came to fail; & nothing had been gained thereby, but the shedding of almost, all the blood of Christ our Lord (one drop whereof was a million of times more worth in true account than as many creatures & worlds as God himself can make) & the piercing of that head, where lay the wisdom, of the wisdom of God. We may yet see, by the way, that though Pilate had a great desire to free him, in regard of his innocency; yet even that desire, was accompanied with an extremely-base conceit, of Christ our Lord: Since he resolved not, to maintain his cause, but thought him a fit man, upon whom conclusions might be tried; and to put him, at a venture, to the sufferance of that intolerable scorn, and pain, rather than he would speak one resolute word in his behalf. Our Lord, all the while, had the wisdom wherewith to weigh every one of those thoughts of his, to the very uttermost that it could bear; and he had patience to endure it; and above all, he had the love wherewith to offer it, to his eternal Father, for our discharge. Yet Pilate still went on, with a velleity, or cool kind of appetite, to save his life; and he set another Project on foot, which he thought might peradventure take effect, and that was grounded upon this custom. The jews, Matt. 27. Marc. 17. Luc. 23. were wont, in honour and reverence of their great Passeover, to free some prisoner, who was liable to death, by the hand of justice. There was at that time, a seditious murderer in prison, and he was called Barrabas. Now Pilate was of opinion, that putting the question between Christ our Lord, and that wicked man, they would never have been able, to let that murderer weigh down our Lord JESUS, in the balance of their pity. But he was deceived, and they demanded the saving of Barrabas; and cried out amain (when there was speech, of who should be dismissed) Non hunc, sed Barabbam, not him, but Barrabas; & when there was speech of what should be done with JESUS, they said; Tolle, Tolle, crucifige eum. Away with him, Away with him, let him be crucified. If then, our (b) A deep wound inflicted upon the tender heart of Christ our Lord. blessed Lord were not wounded with grief, he never was, nor could be wounded. That he should live to see the day, wherein that people, which was his own flesh and blood; which had particularly been chosen of God; which he instructed with so much care; which he had cured of all diseases with so much power; that people, which so lately before, upon that day, which now hath the name of Palme-sunday, had exhibited to him the greatest triumph in token of homage which perhaps had been seen in the whole world; Matt. 21. Marc. 11. joan. 12. That now I say, it should so abase him below a Barrabas, a seditious, and bloody thief; notwithstanding that Pilate who was a Pagan, and in other respects, a most wicked man, did let them see, that yet he was a Saint in respect of them, by entreating them rather to dismiss the King of the jews, (c) Note this contraposition. then him; & on the other side, that Christ our Lord, should with so profond meekness, endure such a height of scorn, without showing that he misliked it, without oncce reproaching the wicked life of that malefactor, by so much as setting out the innocency of his own; without upbraiding the ingratitude of that lewd nation, by so much as saying that he had never murdered any of them, as the other had done; but to let them do their worst, by way of offence, and he the while to do his best, by way of patience, and love; and even then, to give up to God that very act of his acceptation, both for Barrabas, and for them (who were much more faulty, than that wretched man;) what shall we say here, but that the heart of our Lord was grown a whole world of grief & love; and that we are miserable, who cannot even consume with the very thought thereof. But woe be to us; for we are so far from this, as that even we ourselves, are the body, whereof that wicked race of jews was a figure. For so often do we also prefer Barrabas before Christ our Lord, as we choose the forsaking of God, for the committing of a mortal sin, of whatsoever kind it be. Nay therein, we do prefer, even the very devil, before God himself. And yet so infinite is his love, as that still he bears it at our hands, as than he bore it at theirs. But shall we now lend an eye, to our Lord JESUS, as he was procuring to pay the debt of Pilat's courtesy to him, or rather of that less malice, than was uttered against him, by those jews. As God; he did cast into the heart of Pilat's wife, a vehement desire, that her husband would not cooperate to his destruction, as he was man; yet the frozen heart of that miserable creature, would not kindle itself, by such a spark. But the jews pressing hard, & and pretending; Luc. 13. joan. 19 that Christ our Lord had made himself a King; and protesting that they would have no King but Cesar; and withal that (d) The same argument prevayls too must in these days. if Pilate should dismiss Christ our Lord, they would prove him to be no saithful subject, and friend to Cesar; the unjust weak man, was forced by his own vicious fear, to give sentence against our Lord. Nor would he go one foot out of his pace, nor put himself to the trouble of defending his own innocency, against the calumniations of the jews, which yet with all ease he might have done, in case they should have complained against him. But he rather chose to condemn innocency itself, to that reward of wickedness; and life to death; and he permitted, that charity should be tormented by the hands of implacable malice and envy. Luc. 23. For the holy Scripture saith, That he delivered him over to the will, and appetite of the jews, (e) He destroyed his own words by his deeds. Matt. 27. washing first his hands, and protesting by that ceremony, that he was innocent from shedding the blood of our Lord JESUS. Whereas the ignorant hypocrite ought rather to have cleansed his heart, from so great impiety, as it is for a judge, to neglect his duty, for humane respects. What hope might then, Christ our Lord conceive, that any other thing could befall him, than the very quintessence of that worst, which might be devised? Since they were to be his guides, into what Labyrinths of torment would they not lead him? How would they not incense the vulgar, by telling certain grave and well countenanced lies, whereof we have some dregs, remaining to these days of ours? what bribes would they not fasten upon those soldiers, that so they might add the uttermost of any circumstance which might increase his shame and torment? And our blessed Lord saw it all; and if therein he had seen a million of times more than that, he had a heart prepared to bear it all, upon condition that it might do us good. How our Lord did carry his Cross; and of the excessive Love he shown in bearing the great affronts which were done to him, in his journey to Mount Caluary. CHAP. 68 THEY did therefore then, take of his purple Robe, and put upon his back his own former , that so, as he went, the world might know, for his greater scorn and shame, even by the first appearance, that it was he. And then they loaded his weak & wounded shoulders, with the Cross, whereon he was to be crucified; which was a point of barbarous and unwonted cruelty. For whereas men are accustomed, out of mere humanity, to hide the instrument of the execution, from other criminal persons, they did not only not hide it in the case of Christ our Lord, but they made him carry it, as if he had double deserved death. But the Cross was so very heavy, and he was grown both thereby, and otherwise, so deadly weak, that not being able to walk under it, they constrained another to assist him. Luc. 23. Now when we see that Christ our Lord, who was so enamoured of the Cross, was yet unable to fetch strength enough out of his own weakness, for the carrying it, we may well imagine that the world went hard with him. And (a) It is the pleasure of God that we help to bear the cross of Christ our Lord. withal we must know, once for all, that since his Cross was not wholly to be carried by himself alone, he will have all his servants assist him in it; & embrace those Crosses which shall come, for the exercise of our patience, & the testimony of our true love in whatsoever form the good will of God shall be pleased to send them. Whether they be in that of sickness, or shame, or banishment, or loss of goods, or spiritual desolation, or corporal torments, for the cause of Christ our Lord, or in fine, though it should be death itself. The place to which they led our Lord, and where they meant to crucify him, Luc. 23. was Mount Caluary, without the city of let usalem. As he was going, his misery seemed so great, and he was so disfigured with dirt, and sweat, and blood, and so weakened with the excess of affliction (he whom formerly the world had been so much obliged to) that the object wrought upon many women, who were less ill disposed. And as they were following him in the midst of a mighty troop of men, who went to see him put to death, they did bitterly bewail his misfortune. But our Lord, Ibid. though in his heart he accepted their compassion of him, in grateful part; yet (b) Our Lord jesus had no gust but in suffering for us. through his love to suffer, and to suffer home, for the love of us, he refused to take complacence in that pity of theirs. And he advised them to transfer their care of him, to a consideration of themselves. Letting them know the calamities which were coming towards them and their posterity; and that if he who was innocency itself, were so afflicted for the sins of others, how grievously should men be punished for their own. This was then the advice, which with perfect love he gave to them, and in them to us and all the world; (c) Whet we are to look for comfort in afflictions. instructing us how to seek for the comfort of our afflictions, not in the pitiful tears, or moaning tongues, or fawning entertaynements of others; but in the Testimony of a good conscience, a strong hope in God, and a faithful obedience to his holy will. Ibid. And by his ask, If such things as those were executed in the green wood (whereby he insinuated himself) what would be done to the dry wood? whereby he aimed at them) he doth, with the oracle of his own inviolable truth, stop up the mouths of wicked, and profane persons. For they say, that the Green wood (which is Christ our Lord) did suffer all, upon his own person, and that, as for them (who are dry wood) they have nothing to suffer for themselves, but that it sufficeth to believe, that he suffered all. But here our Lord is express in showing, that our sight of his miseries, in the way of punishment, must spur us up to make us bitterly lament our own miseries, in the way of sin; and that the seeing or believing of those afflictions endured by him for us, would not serve our turn, unless we applied them to oursoules, by true contrition. By these external acts of love, and by thoughts, when the occasions of acting failed, did our Lord go wearing out, that long way between Pilits' house, and Mount Caluary. Having (d) Our Lord was compassed in on every side by great affronts. the perfidious Priests and Elders on the one side, and the profane scoffing soldiers on the other. The executioners were close at his heels; the public Cryer leading him the way, and proclaiming him for a seditious, and a traitorous person in the ears of all that world. The people would be running sometimes before him, and sometimes behind, (as the manner is in such cases) shouting out, & reproaching him, every one according to his own fancy, or rather frenzy. And they who could not follow him in the streets, would not sail to place themselues in the windows; making up (like some kennel of wide-mouthed dogs) the full cry of Traitor, Devil, Sorcerer, Drunkard, Idiot, False prophet, Hypocrite, Blasphemer, and a hundred reproaches more than these, which their immortal malice, would be sure to dart out against him. And beside, it is very probable, that they would accompany these bitter words with barbarous deeds; for what should hinder them, since they had all power in their hands and such springs of poison in their hearts? They below kicking him on, as they would have done some mad muzzled dog; when through the excess of weakness he was scarce able to go; and they above, whilst he was resting, would be casting uncleanesses upon his sacred head. Our Lord the while, had his holy eyes cast down, but his heart was raised; his hands were bound, but his affections were at liberty, and enlarged. He went fulfilling the Prophecies; Isa. 53. Sicut homo non audience, & sicut mutus non aperiens os suum. Like a man who had not been able to hear, what they said against him; and as fare from speaking to them, as if he had been wholly dumb; and as S. Gregory saith, Greg. in 3. psal. p●enitent. Qui cogitationes iniquorum noverat, blasphemantium voces non audiebat. And he who knew even all their wicked thoughts, would not so much as seem to hear their blasphemous words. To confound our great impatience, or (to speak more properly) our want of Faith and love, when we will not, for the glory of God, and in imitation of his divine example, (who endured so infinitely much for us) endure the least reproach, or so much as any touch that way, without reply, and perhaps, revenge. The Crucifixion of our Blessed Lord; his quick sense, and several pains distinctly felt: and of his unspeakable patience, and Love to us therein. CHAP. 69. THE hour was then all run out, and our Lord JESUS, who, according to that of the blessed Apostle, Philip. 2. Thought it no wrong to esteem himself equal to his Father, did empty himself, not only by taking the nature of man upon him, but he did also, humble himself withal, to death, yea, and to the very death of the cross, which was the most opprobrious of all others. They had stripped him thrice before, stark naked, in the Court of Pilate. First when they went to scourge him; & then, when they put on the Purple Robe, and after when they disrobed him, and led him towards the Cross, in his own . And now (a) The fomer scorns were put again upon our Lord, but with circumstances which did much increase both his pain and shame. they did the same again, but with the addition of two circumstances, which did extremely increase both his shame, and pain. For his garments were even baked, as it were, to his sacred body, both by the length of time, which had occurred between his beginning and ending that last, and most dolorous procession of his, between Pilat's house and Mount Caluary; as also by the weight of the Cross, which during part of that time, lay with intolerable pain upon his shoulders; and lastly, by the binding of his arms and hands, both to his body, and to one another. These being grown so fast to his flesh, and plucked off, by those rude hands, with as much rigour as they could tell how to use, must needs increase his torment to a strange proportion. It could not also choose, but that his sense of shame was also raised to a great height. For before, that sacred humanity was seen, but by as many as could throng into pilate's Court. But now, upon the top of Mount Caluary (as if it had been, at a kind of general day of judgement) Romans, Grecians, Pagans, jews, and they of all the Provinces of the East, Priests, and people, men and women, of all conditions, and ages, and in fine, an Epitome of the whole world, was present. For the increase of his confusion, and to hide the hateful spots of their injustice, they led, in his company, two murdering thiefs to execution, that (b) Why they lead him in the company of thee us. their notorious crimes, might make some impression or influence of bad aspect, upon the innocency of our Lord JESUS. And to the end that the worst in all respects, might not be wanting to him, they resolved that his Cross should stand in the midst of the other two, Marc. 15. as in the more honourable place of infamy. This cross they now brought him to; and as before they laid it upon him, they laid him now, upon it. It was already bored through. And if perhaps they had made those holes, which were meant for his hands, further off from those others which were deputed for his feet, them the length of his body would bear; they must be fain to add to the rest of his torments, that other of the rack, to make than reach: For their particular comfort, who for his sake should be afflicted in the same kind, by the persecutors of his Church. The executioners being there, with their hammers and nails, did extend & spread him upon that hard bed of death; and they transpierced those hands of Charity, and those feet of humility, & purity, with sharp strong nails, driven in, by a multitude of blows; making his precious body the very anvil, whereupon the hammer of our (c) Our sins were they which crucified our Lord by the hands of the jews sins, did by the hands of those crucifiers, beat so hard. If any one of them relented, at the sight of that divine sweet sadness, through the compassion, which such an object as that, could not easily choose but exact, even of Tigers; it tended but to the increase of his pain. For the more kind they were, the longer they were likely to dwell about doing that office, and so the more cruel they fell out to be. If, on the other side, as they wounded his hands, with theirs, so they had also in their will, a vehement desire of his destruction, and death; that cruelty and sin of their heart, went straight to his; and wounded him worse, through his love to them, then, through their hate, they wounded him. So that, whether they were cruel to him, more or less, being considered in themselues, yet in regard of him, all wrought by (d) All wrought by way of increasing torment to our Lord. way of increasing torment. The extreme parts of our body, which be our head, our hands, and our feet, have all those veins, and arteries, and sinews, shut up, and as it were, driven by the direction of nature, into a narrow compass, which go at ease, through larger parts. The fleshly parts of the body, are dull, in comparison of those others; and indeed so dull, as that, compared with these, they can scarce, in effect, be said to feel. Yet who is he, that, if (being a person of honour) he were content that his flesh should be pierced, or but even the typ of his ear should be publicly bored through, for another's fault, would not think that he had wrought a kind of wonder of love. But now, the sinews are they, which are truly sensible, of sharp, and stinging pain. Whereof we see the experience, in them who are subject to the toothache. Which, as it is the thing that makes dogs mad; so even men, are little better, if indeed they have it in extremity; and all, but because some one sinew is fretted, by the descent of rheum, which remains about the root of a tooth. The torments therefore which our blessed Lord endured, as before, by his Crown of thorns, so now by the nails of his hands and feet, what were they but great things, which want a name; since they were suffered in parts, which were the proper seats, as a man may say, of the sesitive soul, where the sinews meet; & whereby the whole body after a compendious manner, might be most afflicted. To this let us add the consideration of this other truth which was once touched before. That through the perfection and purity of his complexion, and constitution, Christ our Lord had incomparably, a quicker sense of feeling, than any creature who ever lived. Again, let it be weighed, how he was a continual Master of himself, and was never to be put to any such saynting, as men sometimes are subject to; who by any great excess of lasting pain, are brought from any feeling at all, thereof. Yea the reason of Christ our Lord was so fare from being transported in the least degree, as that he felt (e) Our Lord did feel every one of his pains as distinctly, as it he had felt but only one. the remainder of every one of the buffets, which had been given him, and of every one of the stripes of his body, & of every one of the thorns of his sacred head, and of every one of the nails of his blessed hands and feet, in as distinct, and clear, and several a manner, as if he had suffered but that one only single pain, whatsoever it were. So also the several causes which afflicted his mind, did neither yield to one another, nor drown nor master them of the body; but every single grief of his mind, was as distinctly felt as any one of them alone could be. Whereas when others are subject to several pain, and grief; the maister-paine is that which carries away all their thoughts from the rest. As a vehement fit of the Gout, or Stone puts away all remembrance of an ague; and as a very kill grief of mind, will make a man forget any bodily pain. Yet all this pain, or rather all these multitudes of several, and most exceshue corporal pains, (together with a clear beholding of the deadly and undeserved malice wherewith they inflicted them upon him) were not of power, either to wind him up into the due estimation of his own sovereign dignity, which was so profaned; or to let him down into any diminution of his charity; or to make him behold mankind, (which by their sins must all be accounted to have conspired together more or less, to his death) with any other eyes then of endless pity, though, by instants, they wentin creasing their cruelty. For howsoever a man might think, that what they had already done, must needs be all which they could do; and that nothing more remained to be devised, which might add to the misery of our blessed Lord; Yet see a while, how fare the rage, and wit, of cruelty, and of envy, is able to reach. For, by (f) The torments of our Lord still increased. rearing the Cross up aloft in the air, that it might fall with more strength and force into that hole which had been made of purpose for it in the earth, and that so it might be able to stick fast therein; what a dissolution must the whole frame of the body of our Lord, needs find, in all the joints thereof. Infallibly the parts of his precious body were all disjointed. And lest it should be thought that this were but a pious, and only possible imagination, without further ground; let it be remembered how David said of these persecutors, in the person of Christ our Lord, Psalm. 21. Dinumeraverunt omnia ossae mea; They numbered all my bones. Which cannot well be done, when they are fitted to their natural places; but when they are once well put out of joint, they push forth, and appear to any eye, with ease. And in another place it is said of him in his own person, jerem. 23. Contremuerunt omnia ossa mea, which implies such a general kind of commotion of all the bones, in the skin, as so many stones would be subject to, in any bag if it were well shaken. Nay his torments were moreover of that kind, as that during all those full three hours, wherein he was hanging upon the cross, they increased of themselves, by the natural weight of his own body. For that weight, made fresh wounds, both in his hands and feet, by making the former grow higher and wider, and the whole frame of his body, more out of joint. We (g) How the torments of Lord were renewed. have seen already, how the wounds of his head, had been renewed & increased by those blows of the Reed; and so also even, by the very weight thereof, they went increasing every minute. We have seen how the wounds of his body which were given him by those scourges, were renewed by the often putting on, and off his . And now they were all increased, by the excessive cold, which his nakedness gave him, through his coming so lately, from that fire of heat, which his flagellation, his coronation, his procession, and his creeping, or crawling up the hill, had cast him into. And that cold was also augmented afterward, by another miraculous accident which was growing upon the whole world at once, as I must shortly show. And here we see how the weight of his precious body, doth still increase the torment of his sacred hands and feet, and consequently of the whole body itself. Of the excessive torments of our Lord, and how he was blasphemed by all sorts of persons, and of the divine patience and Love, wherewith he bore it all. CHAP. 70. THIS passion was so highly beyond all precedent of former ages, and persons; as that our Lord himself, (though he used, at that, & all times else to carry his sufferance in profound silence) did yet invite us thus, long before, to the consideration thereof, jerem. 1. by the mouth of his holy Prophet, O vos omnes qui tranfitis per viam, attendite & videte si est dolour, sicut dolor meus. O all you who pass by the way, observe & see, if there be any grief, like this of mine. Vent, saith another, in the person of Christ our Lord, in the Passion, Psalm. 68 in altitudinem maris, & tempestas demersit me. I came into the depth of the Sea, and I have been even drowned in the tempest. He came into the depth of those thoughts, whereof the holy Prophet said, Psalm. 91. that they were too very deep: Nimis profundae factae sunt cogitationes tuae. A Sea it was rather of mud, than waters, and he was plunged, Psalm. 68 in limo profundi, & non est substantia; into that pit of mire, from which he could neither be free, nor find any resting place, for his feet, therein. Nor is it strange, that he should say that he was drowned, when upon the Cross he came into the Tempest indeed; since we find that in the garden, where this Tempest was only present to his imagination, it had almost cost him his life. The imagination of fearful men, doth often, by way of anticipation, represent things worse, than they prove indeed, because they seem to feel, whatsoever their weak hearts are induced to fear. But in the mind of our Lord JESUS Christ, it could not be so, for he foresaw things, just as they were to prove; and that bare foresight, had cast him into that bitter Agony; it had made him pour out a sweat of blood; and it had forced him to say, Marc. 14. that his very soul was sad even to the death. A wonderful thing it were, that a coal of fire, should be buried and drowned in water, & yet should continued still to burn. Christ our Lord is this (a) The unquench. able love of our Lord. living coal, of the fire of love; for though he were all steeped, & soaked, and even drowned in the water of affliction for our sins; Cant. 8. Yet, aquae multae non potuerunt extinguere caritatem. The fiery coal of his love, could not be quenched, by those many waters. Nay as wind doth kindle other coals, so did these waters of tribulation, kindle this of his love to us. Already upon his condemnation, the Title or cause of his death, was delivered in writing by Pilate, to be fixed to the instrument thereof, which was his Cross. This title carried these words, Matt. 27. Luc. 23. Marc. 18. joan. 19 jesus Nazarenus, Rex judaeorum: jesus of Nazareth, King of the jews. And for so much as concerned the intention of Pilate, it was delivered by a kind of chance. But the superior providence of God, did ordain for reasons of infinite wisdom, that it should be so. And although the wicked jews were scandalised thereat, and would fain have had it changed, from affirming positively, Ibid. that he was king of the jews, to a saying only, That he had said so; yet could they not be gratified therein. The words were written in Hebrew, Greek, and Latin, which were the mother, and maister-tongues of the world, and so were to continue to the world's end. And now they were consecrated, in most particular manner, to the public service of our Lord God; and as such they are, and will be used in the holy Catholic Church, whatsoever is muttered by the adversaries thereof, who are also the adversaries, both of the sign of the material Cross of Christ, and of the living Cross also, which is Mortification and Penance. But, the while, though Almighty God had his ends heerin for our good, (as hath been said) yet their malice went by other ways; and they used it to no other purpose, which was only for the increase of his ignominy, in the eyes of them, who seeing such a glorious Title above, and such a dolorous and dejected person underneath, Matt. 17. Marc. 15. Luc. 23. joan. 19 might the more readily, and profoundly contemn him, and our Lord did with excess of charity stoop to all. The soldiers, whilst he was suffering, had so little care, or thought of him, as that instantly they were at leisure, to fall to rifeling for his . And they who made no difficulty to break through, & tear his sacred body, from head to foot, took care not to break, or cut his seamlesse coat. Our Lord was still content with all, and not only was he resolved to give his life for their souls, but he gave way, that his should apparel the bodies of his persecutors. He had said before that our bodies were more worth than our garments. Matt. 6. And if this be true in our case, how much more infinitely true, was it in his. Both because, through our Pride, our be richer than he ever wore, and because our bodies are so much base, than that most pure, and precious body of his. But these wretches did cast up their account after another fashion, marking all things else, with great Figures, but esteeming this Lord of all things for a mere cipher. The sacred Text doth further note, that they, being appointed to watch & guard him whilst he was hanging upon the Cross, were so far from bearing any part of his sorrow out of pity, as that they set (b) Barbarous wretches. themselves down at their ease, which a man would scarce have done, at the death of any common rogue; especially if it were a death of torment. Let Pagans take their pleasures for a time, when the Son of God, is suffering such bitter pain for them. Let the profane soldiers of Pilate (who figure out the libertines of this world) sit down, and take their ease, notwithstanding that our Redeemer, made choice of pain; and by choosing it, did facilitate and sanctify it, upon his own sacred person, to our use. But as for us, who are Catholics, and Cavaliers of Christ, let it be fare from us to dote upon delights, which he avoided, and to abhor affronts and pains, Bernard. ser. 5. in festo omnium SS. an uncomely thing, for any inferior member of a body, to hunt after commodity, and ease, when the head of the same body should be crowned and pierced with thorns [Pudeat sub capite spinoso membrum fieri delicatum.] Our head is crowned, and we are not living parts of his body, but the Canker of heresy hath consumed us, or at least the Gangrene of sensuality hath killed us, if we suffer not, together with this head by true compassion; which true compassion, implies, not a pitying, but a joint suffering, according to our strength of body, and the dictamen of true love, to the beloved; and which if it be true indeed more easily your may persuade the soul which hath, it not to live, than the body not to suffer. The mortal life of our blessed Lord was drawing on apace towards an end; but yet for the little while that it was to last, he was not content with that one Cross alone, to which he was nailed by the cruel hands of those executioners, but he admitted also of other crosses, to which he was shot, by the blasphemous tongues of all those kinds of people which were present. They had put him out of the reach of their fingers, that he might hang as he did upon Irons, in the air. But yet they gave him not over so, for they wounded his heart, with most blasphemous, and bitter scoffs. The people which passed in troops, Matt. 27. Marc. 15. joan. 19 before him, did, with serpentine tongues, and countenances full of scorn, cry out (vah) to him. And they accompanied it with the most contumelous gesture, and jog of the head, which they could device, as the holy Scripture itself doth insinuate. And that interjection, with the words that followed, do as bad as say after this manner: Thou wretch, thou hypocrite, thou ugly impostor; thou wert talking of wonders, but to what an end hath thy wickedness brought thee, now at last? Thou hadst a mind to be a King, but what beggar is so base as not to be thy better? might it please your Majesty to come down from the cross, that we, your most humble and faithful servants, and vassals, may do you homage? Thou talkedst of being the Son of God, & the Saviour of the world; Will it please your Divinity, to be good to your Humanity; Will it please you to let your Charity begin at home, and to save your sell? Thou talkedst of what thou couldst do, if thou wert disposed; and that the Temple, was but a toy; and that thou wert able to put it down and raise it up again, in a trice. Might your Omnipotency be entreated to begin with throwing down that Cross, and to cast away those nails; and by juggling, to play least in sight, as in former occasions you have been known to do. Vah, wretched, wicked thing, the worst of creatures, the out cast of the world; we hate thee, we abhor thee, we despise thee, we spit at thee, we defy thee. The earth hath refused to be trod upon any longer by those pernicious feet of thine; the heaven is walled up against the entry of such a miscreant as thou. There is no place for thee but hell, die therefore quickly, and be damned, These are infinite blasphemies, and we all abhor them all, as we do the devil himself; but infallibly, they are but trivial things in comparison of those others, which were darted out indeed, against our blessed Lord upon the Cross. For (c) A demonstration that the blasphemies which were uttered against our blessed Lord were most enourmous things, though the holy Scripture toucheth them in in few words. since they acted their worst by the way of doing, they would be sure not to fall short in saying. And the rage they had, would quicken up their wits; and the excessive wrongs which then already, they had done him, would exact at their hands, a making good of what was past, by the uttermost most demonstration of how deeply they detested him at that present. The high Priests beside, are recorded in holy Scripture to have put scoffs upon him, after a particular manner, and they said to this effect; This fellow, had a gift to help other folks, but he hath not the trick to save himself. If he, he the King of Israel, let him come down from the Cross, and we will believe him. The good man did put his trust in God, but if God have a mind to him, let him take him. The barbarous soldiers also were still upon their old haunt of scorning him; Ibid. having been bribed, in all appearance, by those wicked jews, even from the beginning when he was scourged, and crowned with thorns. And they were so void of pity, as to be offering him vinegar, though they did, but even that in jest, and scorn, at that time whereas wine was wont to be given to all men, who were placed in that deadly trance. Yea and even one of those very thiefs, who then were suffering death together with him, took time not to think of his own torments or imminent death, together with the danger of eternal damnation which he was in, through the lust he had to be like those savages under whom he suffered; and he would needs be then at leisure, to reproach, & blaspheme our blessed Lord. How our Lord jesus did exercise the Offices of Redeemer and Instructor upon the Cross; and of the three first words, which with incomparable Love, he uttered from thence. CHAP. 71. SUCH was the cruelty of all kinds of people against our Lord, as he was hanging upon the Cross, and such was the affliction, which in the inferior part of his soul he felt, upon every one of those particular pains, and scorns. Nor was there so much, as one single word, a sign, gesture, or a thought of malice, in any one of all those many hearts which went not to his, by the way of grief. Yet see also how it wrought in the way of love. As soon as the Cross was reared, and that already they had set all those marks upon him, which were to carry him to his grave; & that still he was hearing the bitter scoffs, & blasphemies whereby they profaned his sacred ears; he went exercising two of his chief offices, in a most admirable manner, and in a most eminent degree. These (a) Our Lord jesus the Mediator of our redemption and the Doctor of our souls by by way of instruction. were, to be the Mediator of our Redemption, and the Doctor, in that Chair of the holy Cross, for our instruction. He then turned himself in most gracious, but most dolorous manner to his eternal Father; beseeching him to forgive all their sins, who had any way concurred to that death of his. Father (saith he) forgive them, for they know not what they do. Ibid. Of God, as God, he knew not how to hope for such a favour, in respect of them, and therefore he conjures him by the tender name of Father; that so he remembering him to be that most beloved Son, Matt. 3. (he in whom he was well pleased) he might be merciful to those wretches, whose cause he had undertaken to plead. For, howsoever they had found in their hearts to give him so many wounds of death, with so much scorn and rage, yet he could not find in his, to forsake them in their sins, but to beg that they might have grace to return by penance. And because he easily foresaw, that the crime was so enormous of itself; his unspeakable charity went seeking ways, how to excuse the grievousness thereof, by taking a part from their malice, and ascribing it to their ignorance who committed it. And he who in that Agony in the Garden, prayed but conditionally, that the bitter Chalice of his punishment, might pass from him, had so much more (b) Out Lord had far more care of us, than of himself. care of them, then of himself, as to pray, in absolute terms, that the Chalice of God's fury, might not come to them. Not only he did it in absolute terms, but he did it, at his death; when Fathers are not wont to refuse their sons. And he did it more over, in the midst of those excessive torments, when even enemies use to gratify one another: and he did it by way of representing so good a reason for the obtaining of his suit, as whereby he would convince, and oblige the Eternal Father to grant it. It was true that they knew not, that he was the natural Son of God; but that ignorance was their fault, and a just punishment of blindness, for their other sins. And the works which he had done, did manifest him to be, what he said he was. And though he had not been the Son of God, yet their own conscience told them, that he could not but be a man of God, and of a most innocent and holy life; and therefore they ought in reason to have been very fare from intending such a ruin, as they brought him to. There was therefore, much to be said against them, & little for them. But yet our Lord, through his infinite love, did let pass that much, Hebr. 5. and laid hold of that little. And he was heard by the Father for his reverence. And many of those miserable men, were converted by the mighty hand of God; and not only many of them, but many millions of our souls in after ages are daily converted, in the virtue and strength, of this holy Prayer. Now withal, this sovereign Doctor did then read many lessons in one. Namely (c) The instuction which is given us by this prayer of Christ our Lord. that we must excuse the faults, and much more, the disputable cases, which occur by way of question, whether or no our neighbours have done ill; yea and even we are to pardon our greatest enemies, in admiration and imitation of this divine charity of Christ our Lord. For whatsoever affronts or wrongs, they may be offering to put upon us; who sees not what fleabiting they must be, in comparison of the woe, into which our Lord was cast, upon the cross? Besides that he was the King of glory, and did suffer for us, who were the most wicked slaves of Satan. Since therefore we were forgiven, being the enemies of God, and who were in all reason, to be condemned, to hell fire, for our many and most grievous sins; what rigour shall we not deserve at his hands, if we forgive not our enemies, for love of him. Now to let us see withal, how fare he was from losing any thing in the sight of God, by enduring the bitter pain and ignominy of the Cross; he tells us, in language plain enough, that the Father who before, had delivered all power into his hands, did mean nothing less than to resume the same, and he shown even then, that he was God. For instantly he (d) The admirable mercy of our Lord to the good Thief. Luc. 23. subscribed the petition of the Good Thief (who rebuked the blasphemy of his companion, and besought our Lord that he would remember him, when he should be in his kingdom) with such a gracious Fiat, and upon one single, and short request, as may abundantly let us see, that we serve no less than an infinite God; & that it costs him nothing, to give kingdoms; or rather that it costs him much; but that he is content to impart them to us, at an easy rate. Yea even as easy as it is to ask, so easy shall it be for us to have, if death prevent us of being able to do other works of penance. And beside we learn by this, that our Lord is so liberal, and so full of love to our felicity, as that he takes no day with us (if the disposition which we bring, be good) any more than he did to this happy Thief, who here did make so good a full point of stealing, as that after a sort, he may be acconted to have stolen away the kingdom of heaven; and he obtained, that this sentence should be pronounced by the mouth of truth itself, It shall be so, and this very day, thou shalt be with me in Paradise. O infinite goodness of our Lord, who had fogotten as it were, to speak when it concerned him to have answered for himself; but who had never yet learned to hold his peace, when his speech might concern the comfort & salvation of such as desired the same. Hereby we may clearly find the great force of Grace, which at an instant, is able to make a great Saint of the greatest sinner. So that, as we may not presume of God's mercy at the last hour of our life, because we see what became of he wicked Thief; so by the good thief's example we are bound not to despair thereof. Withal we may well perceive in the person of Christ our Lord, who was wholly innocent; and of the good Thief who was grown penitent; & of the wicked Thief, who was hardened in his sin, that (e) There is no kind of people which is not in this life to bear a Cross. Bell. de sept. verbis in this life of trial, there is no kind of men who can expect to live without their Cross; as here we see, that all three sorts of men, are crucified. Good men have their Crosses, and so have the bad, and so also have they who, of bad, grow good. But with this difference it goes, that the Crosses of good men, end in glory, and of the bad, in everlasting torment and shame. Now since our Lord was so merciful to this good Thief, though he had led all his life in sin; how much more would it concern him not to be unmindful of his dearest friends, and especially of his all-immaculate mother, and his beloved Disciple. This Mother and Disciple had found him out, as he was passing between Pilat's Court, and Mount Caluary. For as much as concerns the excessive grief which had dominion over the heart of the sacred Virgin, I shall have opportunity to speak hereafter of it; and for the present I only take occasion hereby, to love the love of our Lod, who, by ordaining, that his blessed Mother with S. john, should be present near his Cross at the time of his Passion (besides the enamoured penitent Saint Mary Magdalen, and Mary of Cleophas, and Salome) was pleased to add, to his own former grief, this second grief, which consisted, in that he saw them grieve. And especially in discerning, with the eyes of his mind, the fulfilling of that sad prophecy of Simoon, who foretold that the sword of sorrow, Luc. 2. should one day pierce the very soul, of his blessed Virgin-Mother. He had no will to call her Mother, in regard that he would not wond her yet more deeply, by putting her in mind of such a seeming miserable Son. But especially he forbore (f) The reason why our Lord did not call our B. Lady, by the name of mother from the Cross. to use that name, because he being so odious in the eyes of all that wicked, and abused world; it could not choose but to have been of great disadvantage to her at that time, to be known, and considered for his mother, by so many as were spectators there. But he did that in other words, with admirable charity, which did liberally provide for the comfort both of her, and the whole world. For he gave this blessed mother of his, to be the mother of S. john, and in his person of all mankind, by these words of his, Woman, behold thy Son. And he gave to S. john, and to all the world in him, a title of calling and knowing the sacred Virgin, by the name of Mother, when he said to him, Behold thy Mother. Ibid. So sweet a song did this dying Swan of ours deliver, & so rich did he make his holy Catholic Church, when, departing out of the world, he left it such a legacy as this, whereof hereafter I shall speak a part. Of the darkness which possessed the world, and the excessive desolation which our Lord endured with incomparable Love, whilst he was saying to his eternal Father, Deus Deus meus, ut quid dereliquisti me? CHAP. 72. ALL these former several words, so full of divine consolation, and instruction, were uttered with unspeakable love, by our blessed Lord, soon after the rearing of his Cross, with himself upon it. And then did a kind of darkness overspread all the earth. Matt. 17. Marc. 15. It was not possible that it should grow, at that time, by any natural cause of an Eclipse, for than it could not have lasted so very long, that is to say, three whole hours, Ibid. Ab hora sexta, usque ad nonam. Besides that the Sun & Moon, were then in such relation, and position (in respect of one another) as that the Sun could be, no way Eclipsed then. And, in fine, if this darkness had grown by an Eclipse, it could not have reached to be universal over the whole earth; as yet the holy Scripture saith it was; and so it hath been testified, and proved, not only by the Euamgelists, (whose word is of all authority with us Christians) but also by S. Denis Areopagita, See this Apud Bell. de 7. verb. Dom. Lucianus the Martyr, Tertullian, & others, who wrote thereof at once, in several parts of the world. Besides that Phlegon a Pagan (which may serve for the confusion of jews and Atheists in this point) affirmeth how in that year, and upon that very day, and hour, when our Lord did suffer, The day was turned into so express night, as that the stars were then seen in the firmament. This (a) The reason of that miraculous darkness which did endeavoured the earth darkness was drawn upon the world, by the miraculous power of God, to declare the perfect innocency of our Lord JESUS, and the enormity of their sin who had condemned him; & whose sentence he reversed, after this omnipotent manner. And as in some respects, it could not but be of excessive terror to see a Noon day turn Midnight, as it were at an instant; and that, without any natural cause at all: so yet, it was an effect of the infinite love of God, and of the former prayer of Christ our Lord, when he beged the forgiveness of their sins. For this was then a means of the conversion, and of the penance afterward of all that troop of people (as S. Luke affirmeth) whereby the greater part of them is only to be understood) who continued till the end of the Passion. Luc. 27. For they saw the wonderful things which happened, and they returned into the city, beating, every one, his breast, through excess of sorrow. And so every one of them, went raising a Trophy, to the infinite mercy of our Redeemer, (b) The infinite mercy of our Lord God. who gave such abundance of effectual grace even to them who had made themselues his deadly enemies, and that before he was taken down from the Cross, as if it had been, even in reward of all their wickedness, and cruelty against him. But as now the whole world was overwrought with a material darkness, by the miraculous hiding of the sun (which did such homage to the Creator of all things, as by absenting itself, to make a kind of ve●●e whereby his nakedness might the less app●●●e) so also were the hearts, in effect, of the wh●●● 〈◊〉 ●●orld and especially of those cruel persecutours, grown spiritually dark, by the abundance of sin, which puts out the light of grace, wheresoever it enters. Now to these two kinds of darkness, which were at that time in the world, and worldly men; another kind of obscurity did correspond, in Christ our Lord; in such sort, as that we may securely affirm, that since the world was created, and inhabited, there was never any such general darkness as that. For by the light (as a man may say) of that darkness, even half an eye would easily discern, how mightily, the Power, the Wisdom, the Sanctity, the Angelical beauty, the Princely Majesty, the divine Dignity, and the incomparable Felicity, and glory, of the true and natural Son of God, (c) The darkness of desolation, of Christ our Lord, and how his supreme dignity was also obscured. was obscured at that tyme. The sun was doubly gone, for besides the darkening of the material Sun, himself, who was the true Sun, seemed no more a Sun but rather a moon, and that all Eclipsed. For as the Moon when she is Eclipsed, though she have her globe all bright towards the heaven, yet is it all black towards the world; just so, Christ our Lord, though in the superior part of his soul, he saw God, and was as high in glory, as now when he is reigning in heaven, yet in the inferior part thereof, there was a most profound darkness and desolation. This drew out of his mouth, those words of the Psalm, whereof it seems he was in contemplation at that tyme. Matt. 27. Psalm. 21. Deus Deus meus, ut quid dereliquistime: My God my God, why hast thou for saken me. Mysterious words; which were uttered, to show the unspeakable affliction of Christ our Lord. Who for the greater glory of God the Father, and through the excess of his love to us; and for the more abundant propitiation and satisfaction of our sins; & for the more complete crowning of his own humility, patience, and supreme purity of mind; was pleased to want all kind of prorection, which might be of any comfort to him. In other respects he was (as hath been said) so conjoined, and united to Almighty God, as that it was wholly impossible, that even for any one instant, he should ever be separated, or abandoned by him. For, as God, he was united by way of Essence, to the Father; as man, he was united to the Divinity, by hypostatical Union; Bell. Ser. de sept. verbis. as a soul, which saw the face of God, from the very first instant of his Conception, he was united to him, by the Union of glory. And as that vessel of sanctity, which was not only all filled, but overflowed by the holy Ghost, whose guifs he received, not according to any set or limited measure, but beyond all measure; I say, as he was this vessel of sanctity, he was united to God, by will, and Grace. And from any one of these Unions, not only could he never be separated indeed, but not so much as doubt, that he might be so. To say therefore that he was forsaken by God, in respect of any of those former ways of Union, is grievously to blaspheme the God of heaven and earth; and to profane the dignity and Majesty of the soul of Christ our Lord; and impiously to interpret and attribute that excess of his divine charity, to the deepest dishonour which he could rece●ue; as that most wicked (*) Caluin Lib. 2. Instit. cap. 26. §. 10.21.12. & in harm. mc. 27. Matth. Sectary hath presumed to do. Affirming that our Lord despaired of God's mercy upon the Cross, when he uttered those words. And that he felt the very pains of the damned in his soul; the greatest whereof, is the knowledge, and feeling of having lost Almighty God. And although he will pretend, that he exalts the mercy of God hereby, since God suffered his Son to endure the very pains of hell, for the relief of man; yet, (besides the hideous blasphemy which these words do even of themselves involve) the wretched Heretic is so blind withal, as not to know, or so wicked as not to confess, (d) A demonstration where. by that blasphemy is defected. that the dignity of Christ our Lord was such (in regard of the hypostatical union with the divinity) that any one single sigh alone of his, being applied by faith and charity, had been of merit to save innumerable millions of worlds of men, though every of them had been as wicked, as that most wicked man himself. If therefore one only sigh had been enough, for the redemption of the world; then certainly, those other many, and most sublimely accomplished acts of virtue, which that happy soul of Christ our Lord, did work, through the whole course of his divine life, being accompanied by those unspeakable torments which he endured, with a kind of infinite love to us in his sacred passion before his death, will make his redemption of us, most superabundantly copious, without needing to have recourse to any such impious and heretical blasphemy, as that miserable man sucked from the author of lies, to be dispersed by the disciples of his lewd Doctrine. The Catholic Doctrine, & the truth is that which hath already been declared; That our Lord JESUS was content to be deprived of all sense & feeling of divine comfort, which he expressed by those dolorous words of his. And his pleasure also was, that we should be told, that he uttered them, with a loud voice. Ibid. To (e) Why our Lord spoke those words with a loud voice. the end that even from the most remote corners of our hard hearts, we might hear them, and adore him for them. And now, as he asked not that question with a loud voice, as if the eternal Father could not have heard him if he should have spoken softly, so neither did he ask it at all, as not knowing, or needing to be certified why he was so forsaken by him; since our Lord knew all things. And how should he be ignorant of that which so much concerned himself, he who knew the secrets of all hearts, and how the eternal Father would dispose thereof; Colos. 23 and in whom the all treasures of knowledge & wisdom were heaped up. But he asked that question, to the end that we might seek for the Answer of it; and seeking it, might find it; and finding it out, might learn to know both the grievousness of sin thereby, which was so sharply punished upon Gods own only Son; the infinite torments from which we are to be delivered by such a costly means; the inestimable value of grace, for the purchase whereof, to our use, Christ our Lord was content to sell whatsoever he could part withal, both in body, and reputation, & even in the inferior part of his very soul; the unspeakable glory of the kingdom of heaven, which was only to be opened thus, by the Golden maister-key of the infinite love of Christ our Lord. For upon the only turning of this key towards us, those locks, do all fly open, wherein the eternity of selicity, is treasured up for us, in the house of God. Of the excessive love which our Lord jesus did express by the silence and solitude wherewith he endured those unspeakable torments upon the Cross: and how, the while, he was negotiating our cause with God. CHAP. 73. THIS Passion, opens the door of eternal felicity to us; but here we see, how for the time, it did shut the gate of comfort against our B. Lord. For between the end of his three first speeches, and this complaint which he made to his eternal Father, which was the first of his four last, there passed upon the point of three full hours; during all which time, this Son of the Virgin did not once so much as open his blessed mouth. O that our Lord, would here grant the suit of his humble servants, whilst they desire to have some sight, and taste of that dolorous condition wherein then he was lodged for our sins. O that we might partake some little part of that amazement, wherewith all the quires of heavenly spirits did abound; when they saw, their Creator planted in the air upon a Cross, deformed from head to foot with torments, profaned with blasphemies, & attended in silence by darkness; & yet withal, so far from taking revenge of any dishonour that had been done him, as that he suffered still, with entire submission, and with invincible love both of God, and man. But that which still, me thinks, makes the rest more strange, and wherein more of the God appears, is that strange kind of silence (a) The admirable silence of our Lord, and how he did not once complaune either of his pains or our sin. whereof I spoke before; and that total absence of expressing any manner of complaint, by so much as any one word, yea or even sigh or groan. It was said before, that our Lord himself had invited the world to behold the case wherein he was; and if we were content to do so, upon the summons of Pilat's Ecce homo; how much more are we to six our hearts upon this tragical figure of our own making; now that we are called to it by Christ our Lord. I cannot think of this strange spectacle, what me thinks I would, nor can I yet say, what I think, but in weak and cloudy manner. Our Lord give us grace to think and say hereof, as we ought, and that we any do, as he deserves. But certainly since he hath given us such faculties of mind, as wherewith to wonder at strange things; his meaning is, that we should employ them upon such an object, as is his bottomless heart, in this time of his hanging upon the Cross. For then, was he sacrificing himself, upon that Cross, as upon the Altar of whole world, at once. Then (b) The infinite affairs our Lord did negotiate upon the cross. did he, as it were, shut himself up for the Redemption of mankind making dispatches which he sent, by moments, to the mercy and justice seat of God; and speeding of all his memorials, concerning the erection, and propagation of his Church, the illuminating of Pagans, the mollifying of Jews, the reducing of Heretics, the instruction of all souls, the propitiation of sins, the satisfaction of all pains, the impetration of all graces, and the retribution of thankes, for all benefits. There did he adore God in highest contemplation, there did he prostrate himself with profound humiliation. There did one of the extended arms of his soul reach to the Angels in heaven, and the other to Lymbus below the earth; & his heart, the while between them both, was embracing the whole race of mortal men, with desire to make them all one, with him, in that kingdom of glory, upon the purchase whereof, he was then disbursing his heart blood. He had nothing but deadly sorrow by him, but he saw that joy before him, which he was eternally to take in the glory of God, and good of man. Hebr. 2. And therefore, Proposito sibi gaudio, sustinuit crucem confusione contempta. If ever his heart did appear to be an infinite kind of thing, it was in those three hours of torments desolations, and silence. He was, at that time, withal the world or rather with as many little worlds as there had been, were, & were to be reasonable creatures in it; but there was not any one of them with him, in the way of giving him, the least sensible comfort. So that we may conclude, that his Father, and Son, and servant David, did most truly, & literally prophecy of him when he said, Psalm. 100LS. Vigilavi (c) The sad solitude of Christ our Lord. & factus sum, sicut passer solitarius in tecto. He was kept well awake, like a solitary sparrow upon the roof of a house, which knows not whither to retire itself; being strucken by the voice of thunder, and frighted, on every side, by the flashes of lightning; and battered, even to the very brains, by an impetuous storne of rain, and hail. O thou innocent lamb of God, which takest away the sins of the world. Thou Lamb of God who art also God, and becamst a Lamb; that so thou mighest not only have wool whereof to be fleeced, for the covering of us; but blood also, which thou wert glad to shed, for the giving of life to us. And how deeply are the souls of us thy servants wounded, to see this multiplication of thy miseries? How cordially are we afflicted, that we can but be astonished at this solitude and silence, and those vast torments of thine? Or rather how much are we ashamed that we scarce say true, even when we say that we are sorry for them; since we are so wicked withal as that we give them not leave, to work those effects upon our souls, for which they were suffered upon thy precious body? How long shall we be the slaves of sin, since thou hast fought so hard for our liberty? How long shall we care for the contentments of this life, since thou, who art more to us then millions of lives, didst for the love and example of us wretches, contract and tie thyself to such an endless shame of reproach & torment? How come we to be so miserable, as that we are able so much as to live, when we see that thou, who art the King of glory, and the God of life, art thus going to dye? Would not less, dear Lord, have served the turn, for the accomplishment of our redemption; but that thou must needs be thus obnoxious to such a vastity of anguish, as now we see thee in? Less would have served to satisfy the justice of God, since by reason of the Hypostatical union, any one act, or sigh of thine, would have overbought many millions of worlds from hell. But nothing could satisfy that unquenchable heat of thy heart, unless thou hadst endured all this Chaos of confusion & torment. Because thereby, not only our salvation, but our sanctification also, was to be more nobly wrought, more sweetly, and more honourably for us, more gloriously for God, and therefore more gustfully and delightfully for thee, in the superior part of thy soul, howsoever in the inferior, it cost thee dear. Of the unspeakable thirst of our Lord which he did endure, and declare with incomparable Love to man. CHAP. 74. THERE remained now a Prophecy, to be fulfilled concerning the thirst of our Lord upon the Cross. The torment of extreme hngar, is sometimes so great, as that we read of strait and long sieges of towns, where the inhabitants have been driven by the rage thereof not only to eat unclean beasts; but even mothers, have devoured the very children of their own body; yea and even the flesh of their own Lymms. And yet most certain it is, (and we take a kind of taste thereof, by our own daily experience) that every one of us who have, at any time found ourselves in extremity both of hunger and thirst, have felt the thirst incomparably more troublesome than the hunger. (a) The great torment of great thirst beyond that of hunger Such again as have traveled sundry days, in some dry and barren deserts, (as it happeneth to many, in the Southern and Eastern parts of the world) such as have felt the malignity of burning fevers, do well understand what I say. Nor is there almost any treasure upon earth, which some such man would not be glad to give, for a glass of water. Now thirst is otherwise also caused, by excess of labour, by heat, by grief of mind, by pain of body, and especially by the spending of much blood. And we seldom let blood, when we are taking Physic (though it be but in jest) but it serves to give us increase of thirst. How ardent then must the thirst of Christ our Lord needs have been; in whom alone, all the causes of extreme thirst did meet? For during all that day, and the whole precedent night, he had been perpetually in torment, And besides his Agony, and bloody sweat in the garden, he had been dragged, and buffeted, and all inflamed, by those cruel scourges, & thorns. And lastly he had been bored through with nails, upon which he had now, hung almost three hours, with streams of blood continually flowing from him; and his spirits were exhausted by a world of deadly sorrow at his heart, to increase his thirst. This torment he endured, all that while, without once, so much as saying, that he endured it. Nether did he express himself now at last in this kind, through the delight he meant to take, or pain he meant to drive away by drinking: for already he was, even upon the very pitch, and brim of death. And he who in all that time, had been swallowing up the want of drink, in silence; could easily have extended his patience, to those next minutes, which were to be the last of his life. But (b) The reason why our Lord declared his thirst. this Lord of ours, was pressed so close by his spiritual thirst, of suffering as it were infinite things for the love of us, and for the gaining, & instructing our souls, by these examples of his invincible patience; as that it made him contemn, & even forget his own material thirst, though it were to him of excessive pain. This Original of Religious Obedience which is Christ our Lord, doth also show hereby, the form wherein Religious persons are to express themselves to their Superiors. Which (c) A good lesson for Religious men. is, not to be, so much by way of earnest desire, of that which they would have, as by way of declaration of that, whereof they are in want; and when that is done, the Superiors are to proceed as they see cause. For so did Christ our Lord forbear to desire to drink; and he only said, That he was thirsty, to those soldiers, who were made his Superiors, by his own admirable humility and charity: submitting himself entirely to their wills who were bribed and bend to do him all the mischief they could. For when he told them of his thirst, what was it which they could find in their hearts to give him? The same thing which they had offered him before in jest, and in the way of scorn, the same they were content to give him, now in earnest, for a conclusion to all their cruel courtesies. When they were going to crucify him, they would not give him wine till it were distempered with Gaul, Matt. 27. Marc. 25. which is the Emblem of malice and bitterness. And now that he is giving up the Ghost, they present him with a sponge full of Vinegar, which is the Emblem of rage, and sowernes. O uncharitable wretches! and who made you, of men, such savage monsters? But O infinite Charity and meekness, and patience of Christ our Lord, who accepted of all, without the least reproof of their impiety. And as at the foot of the Cross he had refused to drink of that Gaul, because it was mingled with wine, to the end that he might be suffering, whilst he lived, without any drop of the wine of comfort; yea or so much as the being known to want it; so now, that he was upon the very point of death, he refused not to drink of that pure vinegar, because it was all sharp and sour. He left those draughts which should have any mixture of comfort in them, with Crosses, for those Martyrs, whom, he meant to make glorious by following his divine example. And by his taking the vinegar of tribulation, he did convert it into the wine of strength & comfort, after a contrary manner to that whereby wicked men are wont, through their ingratitude, to turn the wine of his blessings, into the vinegar and Gaul of sins against him. Abusing the abundance of his mercy; and making that a motive of their wicked liberty, which would tie any honest heart, so much the more inseparably, to his service. He also drank this vinegar, to (d) The many excellent reasons why our Lord was pleased both to endure and to declare his thirst. the end, that as already he had sanctified the mortification of the other senses, by his example, for the instruction and consolation of his faithful servants; so also they might be taught by this, to be far, and very fare, from all superfluous care of meat and drink; and much more, from all inordinate delight therein; since all the sweet meats, wherewith our blessed Lord, was pleased to make up his mouth in this mortal life, was but a draught of vinegar, out of a sponge, at his death. By this drinking therefore, he enableth us to be content, with course, and common, and unpleasant meat and drink; and by the merit of his thirsting, after this corporal drink, he hath killed and quenched our spiritual thirst after vain, and vicious delights, which nourish and feed up our souls in sin. And so also, on the other side, (according to S. Augustine's exposition of the sixty eight Psalm) our Lord JESUS, did not only declare his extreme thirst, of corporal drink, but also his ardent thirst after the salvation of his enemies, and of all the world. How infinitely therefore shall we be without excuse, if we give him not to drink of our good deeds, since he is so greedy of them, and was so tormented for want thereof. Yea, and how worthy shall we be of all reproach and pain; if he, having begun to us in so sad a Cup, with desire & thirst of our good; we shall not procure to resemble him by thirsting, both in body and soul, after the advancing, and increasing of his Glory. Of the entire consummation of our Redemption, which was wrought by Christ our Lord upon the Cross; and of the perfection of his divine virtues expressed there. CHAP. 75. OUR Lord JESUS, having drunk this vinegar, declared, that whatsoever had been prophesied to be accomplished by himself, was now fulfilled; and he signified it by saying this word, Consummatum est: All is fulfilled. And as he, who only refresheth and filleth the soul of man with whole floods of joy, was already content to be tormented with thirst; so now, for the apparailing of our souls with the life of Grace, he was ready to divest himself of the life of Nature. He had formerly complied with the care which he had of our instruction, and now we have seeve how he hath accomplished our Redemption, by his Passion. By means of this Passion he finished the building of his Church. And since he had formerly laid a note of folly, joan. 19 upon such a man as should begin to raise a building, and not bring it afterward to perfection; our Lord, who was the increated Wisdom of the Eternal Father, must needs be fare from falling into any error, of the same kind. And indeed it was wholly necessary, that, in his great goodness to us, he should not deprive us of such a divine example of perseverance, as now we have obtained, by the Consmmation of his course of Passion, upon the Cross; since (a) All labour is lost without perseverance. Deut. 23. without perseverance, all our labour is but lost. Our Lord did therefore persevere, and he did perfect that which he had begun. If the works of God, are most truly said to be entirely perfect, his Passion was to be so, in most particular manner; which amongst these other works, is said, with a kind of eminency, to be his work. Now what sufferance could be more perfect, in the way of humility then for the Lord of life and glory, most willingly to endure a death of excessive contumely and shame, at the hands of his Rebellious Sons, and most wicked slaves? What more perfect in the way of patience, and purity of heart, then to suffer, without the access of any imaginable comfort, as Christ our Lord, vouchsafed to do? What more perfect, in the way of conformity and obedience, then, without once harkening to the inferior part of the soul, to range the Superior, to the will of God; not only with solid patience, but with supreme joy? What more perfect in the way of Charity, then to endure the extremity of affront & pain for his mortal enemies? And at the very time, when those enemies were tormenting him, for him to be protecting them, and negotiating their cause with bitter sighs, in the cares of almighty God? What more (b) The incomparable perfection of the work of the passion of our Lord. perfect, in the way of contemplation, then, in such distress, to be looking at ease so many ways at once, from the death and contumely of a Cross, as if it had been from some tower of recreation and delight. To have God himself, and all the world so perfectly and clearly in his eye, and all at once? To be offering every grain, of all the Passion, in forgiveness of all the sins of the whole world; whereof then, he saw every one more distinctly and clearly, than any man did ever see any one of his own. What more perfect in the way of diligence, in giving us direction how to carry ourselves, then that, when himself was so deeply wounded by those incomparable torments and affronts, he would furnish us, with such divine documents and examples drawn from his own sacred person. Whereby we may become victorious in all our combats; & find the edge of our afflictions so abated, as that they should never cast us upon despair. What thing is more perfect in the way of corporal sufferance, than so to suffer, as that there may be nothing which suffers not. There is nothing higher than the head, and we have seen how the head of Christ our Lord did suffer, by that hideous crown of thorns. There is nothing lower than the feet; and we have seen how the feet have suffered by cruel nails. There is nothing of a man, more wide or large than his hands spread abroad, at the arms end; and we have also seen, how he suffered by nails driven through his hands. Those hands, wherein he said that, he (1) Isa. 49. had written us, and (2) joan. 12. whereby he would draw us towards himself, with divine pity, when once he should be exalted upon the Cross. In fine, there is nothing more than all; and we have seen how he hath been scourged all over, & pierced, and fettered, and spit upon, and boxed, and buffeted, and bored, and beathen through with Iron, for the pure love of us. And even whilst he was hanging upon the Cross in expectation of death, he vouchsafed still to be affronted, and blasphemed, beyond all moral belief; and he, the while, even when vinegar was given him to drink, in that torment of thirst which he endured, did regorge in the deernes of his love to us. He perfected (c) How our Lord jesus did perfect the figures and sacrifices of the old law upon the Cross whereof he also fulfilled the prophecies. Luc. 22. 1. Cor. 11. the imperfection of the old law in the law of grace, which he did promulgate here. He perfected all the Sacrifices of the old Testament in this Sacrifice of himself upon the Cross; the memory whereof he had already commanded his Priests to perpetuate, by the daily oblation of his own precious body and blood upon their Altars. He perfected all the Prophecies, which were made concerning his own life and death. He perfected all those figures which had been delivered of him in the old Testament, for the disposing of the minds of the faithful, towards the belief of their Messiah, who was them to come. We have here the history of Noe. For as he was made drunk, Genes. 9 by the vine which he planted, and had his nakedness discovered by his children; so was our Lord stripped naked, more than once, as we have seen, and that by his children, of whom his Prophet in his person said; Isa. 1. Filios enutrivi & exaltavi, ipsi autem spreverunt me. I took care to breed, and bring up my children, and they took pleasure to despise and dishonour me. He was also inebriated by the love which he bore to his people; which, like a vine he planted with miracles; and pruned with Doctrine, and watered with blood. And that vine inebriated him also, with another kind of wine, the wine of torments, and reproach, wherewith he was stuffed, and cloyed. By which kind of liquor, although he were not (because he would not be) disgusted, yet we have heard him by his Prophet thus complain of this vine, after a most dear, and kill manner; Isa. 5. Expectavit ut faceret vuas, fecit autem labruscas. I expected that my vine, should have yielded me wine, for the comfort of my heart; but it yielded me nothing but verjuice, which hath set my teeth on edge. We have here a better, than that (1) Num. 21. Brazen serpent, the sight of whom, will cure the bitings of all those serpents, which are our sins. We have here the true David, who killed that Giant (2) 1. Reg. 17. Golyas (being a figure of the Prince of darkness) with the five stones of his five sacred wounds; and he cut of the Giant's head, with the Giant's sword; conquering the Devil by death, which was his weapon drawn by sin. The same might be showed in all the other figures, which were delivered of our Lord in the old Testament, & which were perfected, and fulfilled upon the Cross. So that our Lord might justly say, Consummatum est: The work of my Passion, the work of man's redemption, both in regard of the thing itself, and of the manner how it hath been wrought, and borne, is perfect, consummate, and complete. Of our Lords last prayer, to his eternal Father: of his excessive grief and love expressed in the separation of his soul from his body; and of the grace & beauty of the Crucifix. CHAP. 76. THERE did now remain no more, but that our Lord JESUS having taken care of the whole world, and having particularly poured forth those several benedictions upon it, from that treasure-house of the Cross, should also commend himself into the hands of the eternal Father. A te principium, tibi desinit, might the soul of Christ our Lord, say to God. He began his Passion with the invocation of his Father, Luc. 22. in the Garden; he continued it, by praying to him, when the Cross was erected with himself upon it, and now he concluded it, by recommending himself into his hands, & still under the sweet and gracious title of his Father. Instructing us thereby in all our actions, & especially in such as are of moment, & most of all, when we are either endeavouring, or enduring any thing, which doth immediately concern the glory of God, and the true good of men (as this mystery of our redemption highly did) to prepare ourselves by Prayer, before we begin to elevate our minds often to God, whilst we are in working; and to press with instance, Ibid. when we are concluding. Father (saith he) into thy hands I commend my spirit. 1. Cor. 6. And if we will procure to be one spirit with him (as S. Paul exhorts us all to be) already (a) How we assure ourselves to be commended by Christ our Lord. Hebr. 5. we may perceive, that Christ our Lord did no less prey for us, then for himself. He prayed, as the same Apostle said else where, Cum clamore valido, & lacrymis: with a loud cry and with tears; and therefore it is no marvel, if he were heard by the Eternal Father, both for himself and us. But yet so, as that we must concur with him, and suffer, & pray, cry out, and weep for ourselves, and for our sins; since he hath traced out the way of doing it, for the sins of others. But the misery is, many times, that whilst we do so often usurp this holy Prayer of our blessed Saviour, whereby we protest ourselves to commend our spirit into the hands of God, we do but commend it only in word; or at the most, we do but give it, with one hand, and take it back again with the other; and indeed, we deliver it over to his enemies by sin, or at least, to strangers, by fulfilling vain and less good desires. Whereas if we would do it, as Christ our Lord was found to do; we should no sooner bequeatheth ourselves to the service of our Lord, but that instantly, we would take a long & everlasting leave of a wretched world. Our Lord, when he had given his spirit to God, expired. Luc. 23. And we if we expire not, if we die not to the sins and vanities of this life, the spirit will be still where it was, and we do but say we give him that, which indeed we reserve for others, or at least for ourselves. But that other kind of alienation, (b) There will be no true life and liberty, unless there be a true death to imperfection, & passion. is the only way to have a true possession of our souls. Seruire Deo regnare est. This bondage, doth only, bring perfect liberty; This kind of expiring by death, doth only inspire us with true life. Christ our Lord, for love of us, did leave (as we have seen) his life of nature, that we might be animated by the life of grace. And woe be to that wretched man, who shall rather choose death then life, and such a life as hath been bought to our hand, by parting with such a jewel, as was the life of Christ our Lord. He had unspeakable cause to love his life, but we have no cause at all to be in love with ours. The reason why we may punish, & even hate, (as one may say) our bodies with a just, and holy kind of hate, is because otherwise they will be giving ill counsel to the soul. The (c) In what case we desire a separation between the body and the soul. 2. Pet. ●. reason why, in some cases, we may wish (so fare as may stand with the good will of God) to have this Tabernacle of our flesh and blood dissolved by death; may be, because we do highly apprehended a fear of sin, and so we may be glad to dye the first death, when we hope ourselves to be in good state; lest afterward we may dye the second. And beside, we have reason to long for the sight of God, from which we are exiled, in this Pilgrimage. But Christ our Lord, did ever see the face of God; and the Superior part of his soul, was as glorious, & as closely united to the Diunity, in the bitterest torments of the Cross, as now is it, at the right hand of his Father. And beside, there could be no danger, that ever that impeccable soul, could sinne. As therefore there was no cause, why Christ our Lord should of himself desire, or even admit of any separation of his soul from his body; so whatsoever motive it were, that should induce him to it, that must necessarily be acknowledged for a great one. For never did, nor never could any creature, in any reason, so dear, and delightfully love the conjunction between his soul and his body, as Christ our Lord loved his. Nor consequently, could any, or all the creatures, so much apprehend and abhor any separation of the body, from the soul, as Christ our Lord would have apprehended, and abhorred that of his; if some mighty reason, had not moved him to it. Because (d) The reason why Christ our Lord must needs love the conjunction of his body and soul after a most eminent manner. no creature, nor all the creatures put together, had ever found any body, so sweetly, so continually, and so perfectly obedient to all the dictamen of a holy soul, as our Lord JESUS, had sound his body; and this is the only, or at least the principal reason, why any man should love his body. So that, for Christ our Lord, to endure that the conjunction of such a body and soul, should be broken for how short a time soever) was the Cross beyond all the corporal Crosses which he endured in his Passion, concerning himself. Yet of this he admitted, as we see. And since there was no power which could oblige him to it, in the way of force; it doth clearly appear, that he performed it, upon a commandment of love. For love is the King of all affections, and disposeth of them all, at pleasure. And amongst several loves, the Superior love is still the King, to whom all inferior loves give place. If then Christ our Lord, did so dear, and so justly love his own precious life, incomparably more than any of us, can, by any possibility, love ours; and if yet that love, were content to yield to his love of us; and that indeed he died of pure and perfect love (which is yet declared further to us, by that sweet declining of his head when he gave up the ghost) let us endeavour to conceive, what an infinite kind of love, this was. And let us beg of him, by his own precious wounds, that he will make us, in all things as like himself, as he desires. And that as a means thereunto, he will print himself thus crucified upon our hearts; and that the eye of our mind, may be ever looking, at ease, upon this sweet figure; the (e) The grace and beauty of the Crucifix. sweetest that hath been seen, or can be conceived; the fittest to move all the affections of a Christian heart; whether they be of compassion, or admiration. And verily I think, that it is not only faith, which brings us to be of this belief; but that (even abstracting from the quality of the divine person) of Christ our Lord & the cause for which he suffered, (which yet indeed, are the things that subdue us most) the very figure itself of an excellent man, so exposed to public view upon a Cross, is the loveliest, and the noblest Image and piece of Architecture that can be devised. The head being inclined downward towards a kiss of peace, and the arms extended abroad, which show that it is wholly against their will, that they embrace us not, because they are nailed. And the whole frame of the body, carrying and conveying itself down by degrees into a point, after such a lovely & graceful manner; as that not only the eye of Christianity, but even of curiosity itself, can desire no more. But (f) The straight obligation of Christians to our Lord jesus Christ. as for us, to whom it belongs, in a fare superior kind to this, it will become us to adore him, who suffered so for us, withal the powers of our soul; and to wish, that, in some proportion, he would make us able to pay our debts, by even dying for the love of him, as he vouchsafed to do for love of us. In the mean time we may well be humble, and wonder how we are able to believe such things as these, and yet to live. Of the great Love of God, expressed in those prodigious things which appeared upon the death of our Blessed Lord. Of the hardness of man's heart, which keeps, no correspondence with so great love. Of the blood, and water, which flowed out of the side of Christ our Lord: and how he did in all respects, pour himself out, like water, for our good. CHAP. 77. IT pleased the greatness, and goodness of Almighty God, that immediately before the death of Christ our Lord, Matt. 27. the veil of the Temple should rend itself; that the earth should quake; that the stones should cleave, that the Sepulchers should open, and many of the dead should rise, & show themselues in jerusalem; & (a) The use of the prodigies which appeared upon the death of our Lord jesus. so these things might serve, for a figure of the great conversions, from the obstinacy and death of sin, which were to follow upon the death of our B. Lord. As also to the end, that those inanimate creatures might reproach the ingratitude of them who had life and reason; and that the people of the other world, might condemn the vast impiety of them of this, who had murdered thus, the Lord of life. Now the same action lies, against all sinners of these days, aswell as against them of those. For whosoever do commit any mortal sin, do (by the testimony of S. Paul) their best towards the recrucifying of our Lord jesus; Hebr. 6. and they prefer Barrabas before him, as hath been said. And howsoever the fin of those persecutors, seem to have been greater than ours can be, in regard that they, concurred not only maliciously, but immediately, to his destruction; yet, for as much as they did not, though they ought to have known expressly, that he was the Son of God which we acknowledge, and believe him to be (and because the holy Ghost was not then descended as now he is, into our souls, or desires to be, if we be ready to receive him,) that sin, which would be less in itself, is greater in us. And we are not worthy to live, if we fly not, from all that which gives disgust, & dishonour to such a Lord; and if we suffer not with him, who suffered so cruel things for us. We shall else be liable to that sad complaint of S. Bernard. For (speaking against the hardness of man's heart, which refuseth to relent towards the true love of God, whereas yet those very stones, and earth relented) he saith most sweetly thus: Bernard. serm. de Pass. Dom. Solus homo non compatitur, pro quo solo Christus moritur: Christ our Lord died for man alone, and yet man alone takes no compassion of Christ our Lord; whereas yet other creatures, for whom he died not, had compassion; that is, in their kind, they suffered with him. The (b) The deadly malice of the jews to Christ our Lord, which overlived his death. malice of those jews was such, as to think all that nothing, which we have here described to have been inflicted upon the person of Christ our Lord, when he was alive. And therefore they thought that he could not be dead so soon. joan. 19 Bloody wretches they were; For if malice had not put them out of their wits, they would rather have wondered, how he could have lived so long; considering how barbarously he had been treated. But though he were dead, their contempt & hate was still alive; & a Captain looking on, Ibid. had so little pity, as to pierce his sacred side with a Lance, and to execute cruelty upon his Corpses; which no Civil person would have done upon the carcase of a beast. Our Lord, before he died, foresaw what they meant to do, and resolved to suffer it; and so to gain the glory of overcoming by suffering, & by being overcome. And he was pleased, Rom. 5. that where their sin and malice did abound, there should his grace, and love superabound. For behold, he had reserved certain blood and water next his heart; and the Eagle S. john, who had eyes wherewith to behold the Sun, did see it issue out of his side. He delivered himself in these words; joan. 19 Et continuò exivit sanguis, & aqua: That instantly blood and water did issue forth. As if he should have said, that they had lain there to watch their time; to the end, that as soon as ever the overture should once be made, by that point of the Lance; they would instantly not fail, to spring out, and spend themselves for the good of man. For through the opening of that wound Benjamin was borne, Gen. 35. though Rachel his mother died in travail. And the Church of Christ our Lord, doth proceed from thence; and like another Eve, it was framed out of the side of our B. Saviour, (who was the second Adam) when he was dead, as the former Eve, was framed out of the side of the first Adam, Gen. 2. when he was sleeping. And therefore no marvel if the Church of Christ our Lord, & all her lawful and faithful children, do carry a most profound internal, tender love and reverence, to the Cross of Christ our Lord; & especially to this sacred wound of his side; as to the country from whence she came, and whether she procures to go. And in conformity of this love, the same Church is careful, to be still refreshing our memory of this Cross making the (c) The frequent use of the holy sign of the Cross. sign thereof in all her Sacraments, Ceremonies, and Benedictions; & teaching her true Catholics, not to be ashamed thereof, but to bless ourselves often according to the custom of all ancient Saints, with that holy sign, upon our foreheads, upon our mouths, & upon our hearts; that so the whole man, may be ever walking in remembrance of this mystery; and that so we may be the better disposed to bear with patience and love, any contempt, or pain (that is to say, any spiritual Cross) which the holy, wise hand of God, shall think fit to send us, and to do it for his sake, who died upon that material Cross. And now we have seen by all this holy History of our Lord JESUS, that whether he be alive or dead, he is all ours; and in despite of sin he will make us also wholly his; if we will, but now and then consider how he sold and abandoned himself for our benefit. Psalm. ●●. It was said by his servant in his person, Sicut aqua effusus sum: I am poured out, and spilt like water, which every base creature treads upon. Now water beside, is a most obedient kind of thing. It easily takes what impression you will; it applies itself to whatsoever place you will put it to. Look back therefore, and see, if our Lord have not been poured out like water. What place or posture, or what kind of punishment, did he refuse, which they would put him in. Or what thing was that, which they would not make him subject to, which either the head could invent, or the heart inflict, or the hand could act. He seemed not in that part, to have been so much a man, as a very thing, a passive substance, a liveless instrument, a pile of grass, in the presence of a great wind, upon which they had all power to work their will; for he had given his, away. He turned head at nothing, but accepted of all the scorn and pain, which they could load him with. In the (d) How our Lord was subject to all kinds of oppression. Garden we have seen how for want of others, he was his own executioner, & took such sad thoughts into his heart, as himself was not ashamed to express. In his apprehension or taking, he was subject to the fury of a popular tumult, though it were contenanced afterward, by the lying face, & tongue of justice, in the house of Annas, and Cayphas, to make that seem laudable, which indeed was damnable. He was subject in that house, to the hypocrisy and envy of the Priests of his own Law, together with the indignity, which the Sycophant did him, by that blow, upon his divine face. In the imprisonment of that night, he was wholly subject to the courtesy of those keepers of his, who had only a care not to kill him, before day, that then they might after a manifold kind of manner. In the examinations of Pilate, he would submit himself to the Tribunal of a Pagan; and in that of Herod, to the scorn of the secular power, of his own Religion. And both there & afterward, in Pylates' Court, to all the torments and shame, which could be devised by those dissolute soldiers. In his way to Mount Caluary, he would be silent to that world of clamour, and when he was arrived to the top of the hill, those bloody executioners were not so insolent & cruel in commanding, as he was mild, & ready to obey. If (e) How entirely our blessed Lord would needs submit himself to all kind of insolences. they had a mind to bind him, he meekly offered them his arms, for that purpose. If they had a mind to box & beat him, & to pluck him, by the venerable hair or beard; if to spit upon his divine face, he never so much as turned it, either from their rage or scorn; but they struck & spit, upon him at their pleasure. If they had a mind to strip him stark naked, they did it, & he replied not against it; though I nothing doubt, but that it was the greatest torment which he endured; and they stripped him, not only once, but four several times, and the last time of the four, did continue till that happy syndon, his winding sheet, received, & shut him up, from their eyes. If they had a mind to scourge him, he let them do it in most bloody manner, which transformed that unspeakable beauty, into a kind of leprousy, at an instant. If they would resolve that his imperial head should be also wounded; & that after a manner, both of torment, & reproach beyond example; he did not so much as ask, by what commission they did it; but he submitted that divine head, to a crown of long & piercing thorns. If, not content with that, they were yet desirous to renew his pains, & to give him, at once, many wounds in that most sensible part of his body, and that as often as they should list, he lent them a Reed wherewith they might do it, by striking him upon the head, at theirfancy. If yet they should resolve to pierce his body through & through, in the most lively parts thereof, with cruel nails, he extended his hands & feet, to admit what soever they could device to do. If they had an humour to scoff and to blaspheme him, he had ears wherewith to hear them; and yet he had a heart wherewith to pray for them, whilst they were cursing him. So truly, and so entirely did he pour himself out, as any water might be spilt, which costeth nothing. He poured forth his sighs, and prayers in the presence of God; and his tears, in the view both of God, and man. He poured forth his blood, both, through the anguish of his mind, & through the torments of his body. He poured forth his honour, in being so profanely blasphemed, and so opprobriously spit upon, and in being so shamefully, and so often buffeted, and stripped of all his in the sight of all those worlds of people; and lastly he poured forth his precious life, which he resigned, into the hands of his eternal Father. A Conclusion of this discourse of the Passion of Christ our Lord; and the use which we are bound to make thereof: For the greater that the love and mercy is which he expressed therein, the more excessive will his rigour be, for our contempt thereof. CHAP. 78. BUT howsoever this water of the fountain of life, were spilt, with strange liberality for our good; yet there fell not one drop, for which we shall not be called to a most strict account, if we be so wretched, as not to save it from being lost. For we (a) The mystery of the Passion & death of Christ our Lord, doth look very many ways at once. are to understand, that it was not any one only part, which was represented by Christ our Lord upon the Cross; but they were very many; & it concerns us much, to mark them all. Not only doth the infinite mercy of God shine brightly in this mystery; wherein we see that his own increated Son was content to die for the salvation of man; but his infinite justice also, doth no less appear; since it would not be satisfied with less than the death of such a Son. Not only may we here discern, the pity, which he beareth towards sinners; but he giveth us also as clear a prospect, upon his unspeakable detestation of sin; since for the abolishing thereof, he was then to employ no less than the very death of God. And since Christ our Lord, being the increated wisdom of the Eternal Father, would needs undergo all those torments, for the remission & extirpation of sin; it is a clear demonstration, that he felt the weight of our sins, more heavily, than he did his bitter and opprobrious death; since no wise man would accept to suffer a greater pain, for the excusing of another, which were less. So that, as by the humility and charity of God, which is so lively expressed in the crucifixion of our Lord JESUS, we are obliged to love him, and to imitate his Humility and his Charity; so by the consideration of that Majesty of God which we may discern, and of the high purity of his nature, and his great hate of sin, we are taught to revere him, and to tremble, 2. Cor. 5. and to carry firm resolutions to serve him with all fidelity, and care; and rather to die a thousand times, than once to presume to offend him in the least degree. S. Paul declareth to us, that Deus erat in Christo, mundum reconcilians sibi; The (b) How Christ our Lord is the Mediator between God and man. ommpotent God did descend to be united to the humanity of Christ our Lord, that so he might reconcile the whole world to himself; and yet nevertheless they are few, who will be reconciled to salvation by our blessed Saviour's death; in comparison of the multitudes which are to perish. For so our Lord assured us saying. Matt. 7. The way to heaven is a hard and narrow way, and few will dispose themselves to walk in it; but the way to perdition, is a wide and easy way, and it will be walked in by many. Now this straight way, was the life and Doctrine of Christ our Lord, according to what himself had said, joan. 14. Egosum via, veritas, & vita: I am the way, the truth, and the life. So that, it is not the only death of Christ our Lord which saves the world; but that death, must be applied to us by such means as the wisdom of God hath ordained. This means, consisteth in our meeting with God, in the person of JESUS Christ our only Lord. For as God descended down by him, so by him, we must ascend up towards God. For this cause, he is said to be medius, & mediator, the middle person, and mediator between God and man; and indeed, the only true medius terminus, whereby we may ever grow to a good conclusion. The desire of Christ our Lord, is to raise us thither, according to his own divine promise. But a man is not drawn to spiritual things by force, or by the paces of his feet, or by the knowledge of his head, but by the prayers, and pious affections of his heart, and the reformation of his life, by a faithful cooperation, with the grace of God. So as, if we mean to reap the benefit of this Passion, we must first (c) Belief of the mystery of the passion of Christ our Lord. believe, with a supernatural and undoubted faith, that it was performed by God and man, for the redemption of the whole world. We must then reflect (d) Consideration. upon it, with most cordial and profound love; detesting (e) Detestation of sin. our sins which were the causes of his suflerance; and resolving (as I was saying) to dye a thousand deaths rather than to offend him, who was so much offended by them. We must (f) Reflection upon the virtues of Christour Lord. consider the admirable vertties which he exercised with divine perfection, upon the Cross, and in the whole course of his holy life and death; his humility, his patience, his meekness, his silence, his purity, his conformity, and his Charity. And we are carefully to consider, that it was in his power, to have suffered as much as he suffered (if he had been so disposed,) without letting us known, the manner of it. But he was pleased to do it, in the eye of the world, to the end that the world might see the pattern of all that virtue, which it was to imitate. And that, as by the substance of his death, he would redeem us, so by the circnstances & manner of it, he would instruct and oblige us to his love. For this it was, Matth. 2. that when the Angel revealed to S. joseph, that the Son whom the sacred virgin should bring forth was to be called JESUS, he assigneth, a reason of giving him that name, the Office which he was to have, in saving his people from their sins. And as there are belonging to sin, a guilt, or fault, and a pain or punishment; so was this JESUS, to deliver his people from them both, and not to be a Saviour by halves, yea, and by the lesser half, in delivering them only from the punishment of hell, as Libertines make themselues believe, but especially to free them, by his grace, and the holy example of his life and death, from committing the very sins themselves, as was * 〈◊〉 the 〈◊〉 of 〈…〉 showed before. For the application also of this death and passion, to the salvation of our souls, we must be led by this example, to suffer such Crosses with patience, as our Lord, by the hand of his Eternal, and Fatherly providence, shall have appointed us to embrace, as the way and means of our salvation. Our Lord, in his sufferance upon the Cross, did sanctify and facilitate all the Crosses which should ever come to mankind. And as it is most true, that to all such, as apply this Passion to their souls by faith and love, the eternity of their torment in hell, is converted by virtue of this sufferance into the temporal pains of voluntary penance, or else of sickness, sorrow, poverty, shame, and the like imposed by our Lord God; or else into the pains of Purgatory (supposing that they have not satisfied in this life:) and though the temporal Crosses which they endure, are withal, made light thereby; so we be to the world for giving life to men, who are so unworthily wicked, as to (g) An unworthy & most wicked error. think that Christ our Lord hath suffered all, & that men have, in effect, no more to do, but to believe that he did suffer it. How can such people think that God is wise, if he should have committed such a folly? How can they think that he is Just, if he would have fall'n into such a partiality? How can they think that he is holy, if he should have exercised such impiety? Nay, how can they think that he is merciful, if he should have acted such a part of cruelty, as it would have been, for him, to take his own very Essence and substance, his own increated understanding, the second person of the most glorious and ever blessed Trinity; and to knit that person, by hypostatical and indissoluble Union, to the body and soul of the son of the All-immaculate Virgin Mother, by the overshadowing of the holy Ghost; and to make him lead a life, which, as, on the one side, it was of unspeakable sanctity (for which he could not choose but love him, more than innumerable million of worlds;) so on the other, it was loaden with misery of many kinds, and it came, at last, to end in such a death, & Passion, as we have here described; and all this for the saving of most wicked souls from hell; who, by the account of these men, should still remain in the servitude of sin, and Satan, whom yet this Lord came to overcome; and that he should carry and conduct them to heaven, to be coheirs with him in that kingdom; notwithstanding that in this world, they had not endeavoured to imitate his holy and painful life, nor had been truly careful to fulfil his law; nor had conceived any cordial, and fruitful grief, for having transgressed it; and much less had voluntarily embraced, for his love, some part of those mortifications, & pains, and crosses, wherewith his precious life & death did so abound. Take heed of such dangerous and impious opinions as these, and withal, do not think yourself free from them, by only saying that you are so; unless you believe withal, in the very bottom of your heart, that voluntary mortification, and penance, and patience, and humility, and charity, are virtues wholly necessary for a Christian man. And that the Passion of Christ our Lord, is not to be applied, but by this means. No (h) Who are true lovers of the Cross of Christ our Lord. creature shall be saved by the Cross of Christ our Lord, but he who shall love this Cross; and no man doth truly love it, who will not rather die then crucify our Lord again upon it, by committing a mortal sin; and no man doth greatly love it, who for the love of our Lord, doth not also abhor all venial sin; and who doth not voluntarily deprive himself of many commodities, and delights, which even lawfully he might have used; and who also will not embrace, not only all such pain and shame, as cannot be avoided without sin; but many other contradictions and austerities, to which yet he is not bound, but only by the law of love. This love doth work like fire, in the hearts of such as are devoted to the Crucifix; & our Saints lives are full of great proofs thereof; & how much soever they pay, they think it very little, in comparison of the very much they owe. The blessed Apostle S. Paul hath expressed this truth very plainly & largely, in these few words, 2. Cor. 5. Charitas Christi urget nos; 2. Cor. 5. The Charity of Christ doth urge us on. As if there, he had said, (as he did abundantly else where, to this effect) The love of Christ our Lord, and the memory of the bitter things which he endured, for his wicked creatures, doth spur us on to suffer much for him. I do not, beat the air, but I beat my body, 1. Cor. ●. least preaching salvation to others, myself may become a reprobate. 2. Tim. 2. It is true that we shall reign together with Christ; but it must first be true, that we must suffer also with him. It is true, that I am an Apostle, and more than an Apostle, & that the son of God himself, came visibly to call me to his service; Act. 9 & declared me to be a vessel of election, and that I should carry his name before the Kings and Nations of the world; & that I was rapt up into the third heaven, where I was made partaker of such high mysteries, 2. Cor. 12. at it is neither lawful, nor possible for me to utter; But yet it is true withal, that all they who will pretend to be true Christians, must crucify their flesh with the concupiscences thereof; Galat. 5. and they must put on Christ our Lord, as they would put on a garment; Rom. 13. and frame the same judgement of things which he framed, & live by the same spirit which lived in him. That is to say, both the inward, 1. Cor. 12. and the outward man, must be so composed, as that wheresoever he goes, he may carry with him the very odour of the piety if Christ our Lord. 2. Cor. 2. And for my part (saith he) I am ever carrying the mortification of Christ lesus in my very body, 2. Cor. 4. that so in this very body of mine, his life may be made manifest to men. To this effect, spoke the B. Apostle in several parts of his Epistles; and he indeed, was a true lover of the Cross of Christ our Lord; Rom. 5. and this love made him so glory in tribulations, and mortifications, and afflictions, for the love of the same Cross, as that he thus, cried out: Galat. 6. Away with glorying in any other thing. The same doth also belong to us according to our proportion: and if we fail hereof, we must condemn ourselves for ungrateful creatures, and procure to mend. As knowing that otherwise, we do our best to make our Lord lose the labour, which he took for us. For (as the incomparable S. Austen saith) to this effect Christ our Lord, De vera relig. cap. 16. apud Ariam. to give us the example of all virtue, took upon him all those painful, and contumelious things, whereby virtue might be exercised and obtained. He was pleased to be poor, that men might so be drawn to despise those riches, which they loved, to their so great prejudice; for as much as they are instruments whereby they purchase and procure delights, which destroy the soul. He refused to be a tempor all King, that so men might despise places of honour, & command, which they had, with so great anxiety, desired. He admitted of all kinds of affronts, and shame, to the end that men, who were wont to fly from them, through pride, might undergo them with humility. He suffered wrongs, and so great wrongs, as it was, for him, who was most innocent, to be tormented, and condemned, to the death of the Cross, for a malefactor, to the end that men, might be able to suffer wrongs with patience. He accepted of grievous things, being scourged, and crowned with thorns, and he was afflicted many other ways, to the end that men, who abhorred torments, might embrace them, when they should be necessary towards virtue. He accepted, and loved the Cross, which was the most painful & contumelious death of all others; to the end that men might admit of any such kind of death, as God should send. All those things, by the desire whereof, we took occasion to sin, namely riches, pleasures, and temporal honours, he brought down, into a base account, by his abstaining from them, and so he taught us to despise them. And all those other things, by the flying whereof we fail of virtue, and fall to sin, namely affliction, contempt, and pain, by his suffering them willingly, and by embracing them with so ardent love, he made to be amiable, and easy to be endured. And thus, was the whole life, which Christ our Lord did lead in this world; an example, and a living Doctrine, of the actions which we were to perform; and of the virtues which we were to practise. This is said by S. Augustine. Therefore (to conclude this discourse, of the Passion of our B. Lord) we have (i) The sum of this whole discourse of the Passion of our B. Lord. seen how painful it was; with how great love he endured it; and with how heroical virtue it was performed. We have seen the end and aim he had therein; which was, not only the redeeming of us from hell, but the recovery of us from sin; the inducing us to fly from all inordinate desire of honour, estate, and vain delights; & to embrace (after his example, & for his love) the exercise of all virtue, & the mortification both of the inward, and outward man. Let us take heed that we contemn not the treasures of his mercies, lest we be consumed, by the fiery torrent of his justice. Let us not pretend to make him lose his labour, for avoiding of a little labour of our own. He is the wisdom itself of God, and can tell how to value to a hair, such a huge indignity as that would be. And of this truth we must be well assured; for it is not only revealed to us by way of Faith; but it is written in our hearts, by the law itself of nature, and reason: That (k) The more good God is to men, the more bitterly will they be punished for the contempt of such goodness if a mercy be offered & abused, a vengeance will belong to that offence. If the mercy be great, the vengeance will not fail to be great; and if the mercy be infinite, the vengeance also will be infinite. And though Christ our Lord, be a Lion; and the roaring of a Lion is a frighfull thing; yet he is also a Lamb; & we have seen how he hath been shorn, and slain; and this Lamb is not willingly alienated from his love to us. But if he be, then laesa patientia vertitur in furorem: The more invincibly patiented he was, the more implacably furious he will be. And, for my part, I do not hear, in the whole book of God, any word which strickes with greater terror, then when it speaks, of the wrath of the Lamb. Apoc. 6. The holy Gospel describing Christ our Lord upon the Cross, saith, that they blasphemed him as they were passing by. Many blaspheme him by their deeds, who do not so by their words; Matt. 27. but having an Aue Rex in their mouths, they strike him with the Reed in their hands. If we desire instead of blaspheming to do him service, and so to be happy both in heaven and even here; our way will be, not to pass so lightly by his Cross; but there to behold, & contemplate him at good leisure. For how miserably shall we be out of countenance at the hour of our death, if our conscience may justly then accuse us; that we could not so much as find in our hearts now & then, to think of those bitter things which the Son of God, & God, did find in his heart to endure, and that with infinite love, for our salvation. Our Lord (l) Our great ingratitude to God will make us see how very wicked we are otherwise. JESUS, give us grace, to know, how very wicked things we are. And this knowledge being once well grounded in us, and our Lord being desired, that for the love of his bitter Passion, he will make us see the love he bore us in it; we shall grow to take delight in looking often upon that book with the eyes of our soul; and so they will be happily shut up from the sight and love of other objects. We shall then quickly find, that the Cross is no such cruel thing, as we have conceived; but that it is short and light, and the reward thereof remains for ever. Besides that the memory of her friends, is honourable afterward, even with the enemies thereof. Whereas those persecuting jews, with caiphass and Pilate, & Herod, & all the libertines of the world, who indeed are the enemies of Christ our Lord, Philip. 3. and of his Cross as S. Paul affirmeth, howsoever they triumphed for a time, were soon, either beat down by disgrace like so many bladders, or blsters; or else blown up, by a little time out of the estimation of God and man, like so many squibbs. And now they have found their place in hell where they shall remain as long as God is God; and so will their successors in sin, succeed them also in their punishment, from which our Lord deliver both them and us. Of the unspeakable Love of our Lord jesus, in bequeathing to us upon the Cross, his All-immaculate Virgin Mother, to be the Mother of us all. CHAP. 79. OUR Lord JESUS, having made his last Will and Testament, in that night precedent to his death, at which time he gave us his own precious body and blood, not only for the food of our souls, in the blessed Sacrament, but for a Sacrifice to God in the way of homage, as to a Sovereign Creator, by the institution of the Mass; and being, that night, and the next day arrived so fare, in the course of his bloody, and bitter Passion; as after innumerable other affronts and torments, to see himself both naked, & nailed, through hands and feet upon a Cross; the (a) The love of our Lord jesus did after asort increase with the torment which he ●●dured ●●●our 〈◊〉. bowels of his mercy were so fare from being changed, or cooled toward us, that the nearer they were to break for grief, the faster he made them beat for love. And therefore, as some tender-hearted husband would have done, in favour of his most faithful, and beloved wife, who, having settled his affairs, in time of health, by way of Testament (whereby he had honourably provided for her estate and comfort) would yet, when he drew near to death, (in further proof of his affection) increase her jointure, by some Lordships; and pluck of his ring of greatest price, from his own fingar, that he might put it upon hers: just so was our Lord JESUS pleased to proceed with the holy Church his Spouse. To whom, notwithstanding the legacy of his own precious body, which he had given us already, by Testament; he did also now, when he drew close upon the confines of death, with incomparable Charity, (b) Our Lord jesus bequeathed his B. mother to be also ours, as it were, by way of Codicill annexed to his last will. Luc. 23. bequeath his sacred Mother to us, as it were by way of Codicille, which he annexed to that former Will of his. It hath been seen already, how our Lord, upon the deathbed of the Cross, did utter seven Words, or rather declare himself by seven several speeches, both to God and the world. In the former three, he aimed at our only good, and in the latter, to his own; which yet withal, was also ours. In the first of those three, which was the prayer to his Father, Pater, dimitte illis, non enim sciunt quid faciunt: Father forgive them, for they know not what they do, those persecut ours of Christ our Lord were principally intended, by that divine goodness; but yet withal, those men were a kind of figure, and represented, after a sort, all the sinners of the whole world in their persons; and so he prayed for the forgiveness of them all. Luc. Ibid. In the second which was his speech to the good Thief, Amen dico libi, hodie mecum eris in Paradiso: I tell thee, that for certain, thou shalt be with me in Paradise this very day, the same good thief was assured of his salvation, after a most eminent manner; but yet withal, he was a Type, and his person did express the character of all sinners truly penitent; whom our Lord doth instantly restore to his grace & favour, joan. 19 upon their humble, and constant desire thereof. In the third, which was the speech to his B. Virgin-Mother, and his most beloved disciple, Mulier ecce filius tuus, and then, Ecce matter tua; woman behold thy son, & then to him, behold thy mother, as this sacred Virgin, and this Disciple were, in most particular manner, designed to be the Mother, and Son of one mother; so yet S. john, therein did carry the person of all mankind, by being made the Son of that most excellent Mother. Such was the style which our Lord held in his death, and such it had ever been, throughout the whole course of his life; to speak (c) How the speeches of Christ our Lord, were many of them meant chief to such as were then present to him; and yet expressly also, to such as were to succeed, in the world afterward. chief to them who were present, and yet expressly also, to those others, who were absent & then unborn. And this truth doth abundantly appear by the Evangelicall history: and to doubt hereof, were to say the sun is dark. Since God was content to be made man for the love of men, we are brought more easily to believe, that man shall be made a kind of God, in heaven. And so when we know and consider, that, through Christ our Lord, who is the natural Son of God, we may all become the adopted Sons of God; yea and so we are, if we dispose ourselves to be like God our Father, and consequently to Christ JESUS our elder brother, (for that the Father and Son, are so very like, that one of them is well known by the other) it (d) How we are made the brothers of our Lord jesus, both by the fathers & the Mother's side. will seem less strange, and nothing disagreeable to the infinite mercy of our Redeemer, that as he had vouchsafed to make us his brethren by the Father's side, who is God; he would also be pleased to make us his brethren by the mother's side, as he was man, adopting us, in the person of S. john to be all, the Sons of the sacred Virgin. Nor did that deernes of his love, shine less, in that he would communicate his mother to us, than in that he was pleased, that all his other blessings, should be common between him and us. And as joseph the Patriarch loved his brother, Gen. 41. by the mother's side with most tenderness; so it seems, as if our Lord would even oblige himself to affect us, with a greater tenderness of love, now that he had received us, as it were into the same very bowels of purity, which had borne himself. As our Lord JESUS is our brother, for many reasons, & especially because we are made his coheyres of eternal glory, in the kingdom of heaven: so in regard that we are made so, by the benefit and purchase of his redemption, & consequently that he begot us by so excellent a means to that rich inheritance; he (e) How Christ our Lord is not only our brother but our father also Isa. 9 Ephes. 2. is also in holy Scripture called not only our brother, but our Father. And so the holy Evangelicall Prophet Esay speaking of the glorious Title of Christ our Lord, setteth this down, among the rest, that he is Pater futuri saeculi, The Father of the future age: that is, of Christians, whom by his faith and Sacraments he would beget to God. This Title of Father cost him very dear; for was there any Mother, who by the way of natural birth, did bring forth any child with such excess of torment to herself, as this Father of ours, JESUS Christ our Lord, did, with excess of anguish and affliction, beget every one of them, who of the children of wrath, were to be made, by his means, the Sons of God. And therefore, as in course of natural descent, Christ our Lord was the Son of the sacred Virgin; so if we consider him, as the Father, and regeneratour of us all to grace, than our Lord, and the blessed Virgin, may in some sort, be accounted, rather as the spouses, then as the Son and Mother of one another. This way of considering Christ our Lord & our B. Lady, ought not seem strange to us, since partly holy Scripture, and partly the consent of the holy Fathers of the primitive Church do so expressly set it forth to our sight. 1. ad Cor. 15. For from hence it is, that Christ our Lord is so often called the (f) How our Lord jesus is called the second Adam, & our B Lady the second Eue. second Adam, who was to repair the ruins, which the former had drawn down about the head and ears of mankind. And hence also it is, that we see it manifestly insinuated in holy Scripture, and clearly, and evidently expresled by the holy Fathers, that as Christ our Lord came to supply the place of the former adam; so our B. Lady, was to us a second, & a better Eve, than the former, & that she wrought, both for herself & us, as a most elevated instrument, and partly as a cause of our restitution to that inheritance, which had been forfeited by the former. But yet with this great difference, that as between the former Adam and Eve, the Original & prime poison of the first sin, came chief, and primitively, from the serpent to Eve, and then in a second kind of degree, from her to Adam, and from him to us: So between this latter Adam, and Eve, which is Christ our Lord, & our B. Lady, the root & ground of that grace, whereby the redemption of the world was wrought, came originally and fundamentally from God to Christ our Lord, and after a secondary & instrumental manner, through her Son our Lord, to our B. Lady. It is showed, how our Blessed Lady, and Eve do resemble one another, and how they differ; and our Blessed Lady is proved to be the spiritual mother of all mankind; and of the merciful providence of our Lord God therein. CHAP. 80. THE sin of eating the forbidden fruit was no sooner committed, but God did curse and threaten the Serpent in this manner: Inimicitias ponam inter te & mulierem, & semen tum & semen illius; ipsa conteret caput tuum, etc. I will put emnities between thee and the woman and between thee with thy seed, and her with her seed; and she shall bruise thy head etc. Now this woman and her seed, is Christ our Lord, and our B. Lady, together withal the faithful who were to follow. And the serpent and his head is the devil, & all his wicked members, whether they be Pagans', jews, Turks, Heretics, or lose Catholics. In (a) Our B. Lady was Preordained 〈◊〉 trimph over sin & hell. this Spiritual war, so great honour is done to our Blessed Lady, by God himself, that by him it is foretold, that she shall be victorious therein. For howsoever the Sectaries of this age, out of a malignity which they carry against this euer-blessed Virgin will not have it to be read, ipsa conteret, she shall bruise the serpent's head, but ipse conteret, that is, Christ our Lord shall do it; yea howsoever diverse of the ancient Fathers do, according to the Hebrew letter, read it Ipse, (though not out of any such reason as is suggested, by these adversaries of her honour) yet it is plain, that the vulgar translation, which is of the greatest authority of any other in the whole Catholic Church, and was made by S. Jerome, who besides his sanctity, was the learnest man in those tongues who lived them, or perhaps hath lived since, in the world, doth read Ipsa, and not Ipse: Apud Canisium l. 5, c. 9 Ambr. de suga saeculi l. 7. Aug. lib. 11. c. 36. Greg. lib. 1. mor. c. 38. Beda in Genesim, Bern ser. 2. sup. mis. sus &. and so also doth S. Ambrose, S. Augustine, S. Gregory, Venerable Bede, S. Bernard, and many more. And indeed, whether the lection be Ipse, or Ipsa, the sense will fall out to be in effect the same. Because if we read Ipsa, the B. Virgin is to be understood to have this privilege from God, through Christ our Lord; and though we should read Ipse, yet we know even thereby, that Christ our Lord was not pleased to do it but by her; and he expressed, for her honour, that it should be done by the seed of her, and that none but such as are her seed, shall ever be able to overcome the Serpent. Upon this reason it is, that the holy Fathers are so frequent, and express, in styling our blessed Lady, Mater viventium, The mother of such as live by grace, as Eve was called Mater vivetium, the mother of such as lived by nature, though afterward, she deserved both to be accounted and called Mater morientium, the mother of such as die by sin. Hieron. de Scrip. Eccles. Epiph. l. 1 to. 2. hist. 31. S. Irenaens, (whom S. Epiphanius and S. Hierome calleth the Successor of the Apostles, the Disciple of S. Policarpe, and the Martyr of Christ, & who flourished within an hundred and odd years of Christ our Lord himself) doth often, and at large, and expressly show, the comparison which in some respects is to be made between our B. Lady, and our Grandmother Eve: Irenaeus l. 3. contra haeres. c. 33. but I will only cite one passage, or two out of him. As Eve proving disobedient, grew to be a cause of death, both to herself, & the whole race of mankind: so Marry, having a man predestinated for that purpose, (but yet she being still a Virgin, and being also obediene) was made a cause of salvation, both to herself, and all mankind. And shortly after, he affirmeth, That that knot, which was tied by the disobedience of Eve, Lib. 5. adversus haeres. c. 19 was loosened by the faith of Mary. And in another place, he saith expressly, that the Virgin Mary by her obedience to God, was made the advocate of the Virgin Eue. justinus the Martyr (who was yet more ancient than Irenaeus) writeth thus of Eve, & our blessed Lady. In dial &c Tryphone. A man was borne of a Virgin, that so by the same way, whereby disobedience had entered, by the same, might pardon be obtained. For Eve, being yet a Virgin, by conceiving that word of the serpent, brought forth disobedience and death; but the Virgin Mary, after she had conceived faith, with gladness (the Angel Gabriel bringing her that joyful message,) made answer thus, Be it unto me according to thy word. Tertullian saith, Cap. 7. carne Christi. Eve believed the serpent; Mary believed Gabriel; that which the former sinned in believing, the latter, by believing did blot out. S. Austen saith, that the disobedient Eve deserved punishment, but Mary by her obedience, obtained the pardon of it. S. Epiphanius, who is his ancient, saith, Lib. 3. haeresi 78. That Eve was made the cause of death to men; for death came by her into the world; but Mary was the cause of life, by whom life was begotten to us, and the Son of God came into the world by her. And where sin abounded, there did grace over abond, and whence death proceeded, thence did life also proceed, to the end that death might be exchanged into life. And again he saith else where: From Eve all the generation of mankind is descended in earth; but here, this life is brought into the world by Mary, that she might bring forth him who liveth; and she is made the mother of the living. S. chrysostom saith, Hom. interdict. arboris ad Adam apud Canis. l. 4. & de Mar. Deip. l. 16. & apud Coc. cium lib. 3. Thesau. art. 50. super. fignum magnum & de laud. vir. apud Can. ibid. death came by Adam, life came by Christ. The Serpent seduced Eve, Mary gave consent to Gabriel. The seducing of Eve brought death; but the consent of Mary, begot a Saviour to the world. S. Bernard saith, as to Eve: Thou wert too cruel, by whom that serpent did infuse that deadly poison, even into thy very husband; but the Believing Mary, did reach forth the Antidote, or remedy, both for men and women. The former ministered error, this latter the propitiation of error, the former suggested that offence, and the later brought forth the redemption of the same. Make haste therefore (saith he in another place) O Eve, to Mary; Let this daughter answer for her mother; let her remove the reproach of her mother, let her satisfy the Father for the mother; for behold if man were cast down by a woman, he is not to be raised up but by a women. With the same facility I might allege a great number of other holy Fathers, to prove both the proportions, and disproportions which run between our Grandmother Eve, and the most blessed Mother of God and us, the All-immaculate Virgin. But this which I have already said, will suffice to show, how the one was a type and figure of the other; and that the holy Fathers of the Church declare, that howsoever they are both our Mothers, in several respects, yet that the East and West, are not so fare off from one another, as this latter, holy, humble Eve, doth in sanctity excel the former. And now to the point of her being the Mother of us all, see further how * De sanct. Virgin. c. 6. Ambr. apud Bonau in spec. Virg. c. 8● Cyrillus Alex. hom. con. tra Nestorium. S. Augustine saith, she is the spiritual Mother of the members of the Church, for as much as she cooperated, to the end, that the faithful might be borne in the same Church. S. Ambrose also saith. If Christ be the brother of all believers, how can she choose, but be the mother of Christ? And so doth S. Bonaventure deliver the blessed Virgin to be, not only the particular Mother of Christ our Lord; but the universal mother of all the faithful. And S. Cyrill gives a massy reason hereof, when speaking, as to the blessed Virgin, he professeth himself in these words: By thee all those creatures, who are retained in the error of Idolatry, are converted to the knowledge of truth. But the (b) An excellent consideration of S. Bernard, upon the sweet providence of our Lord God, concerning the B. Vir. cited by Pa. Arias. Bern. ser. sup. missus est. holy S. Bernard shall conclude this point when he saith to this effect; Christ our Saviour did suffice for the reparation of mankind because all our sufficiency doth come to us by him, and all that also, whereof we have need for our salvation. Yet was it most convenient for our good and comfort, that he should be associated, in this reparation of ours, by such a companion as might be a mother, and such a mother, as that she, being the mother of God, might be also ours. This holy Saint in the same place doth give many reasons hereof, full of conveniency, and consolation, which here I shall not need to represent. In his book de imitat. B. Virg. But it appears clearly enough, that, as Father Aria's notes, for the multiplication of mankind in the course of nature, God framed our first Father Adam. And notwithstanding that he might have given sufficiency of power to him alone, for the multiplication of mankind (if he had been so pleased) yet he would not do it, but he resolved to give him a companion, and helper which was our Grandmother Eve, according to the sweet disposition of his divine providence. In the self same name, Aria's l. de imitat. B. Virg. when the world was lost by sin, our Lord God having resolved to beget and multiply just men, who might be heirs to the kingdom of heaven, he gave his only begotten Son to be Incarnate, who by his life and death might beget and breed us to salvation. And although it be most true, that this Father of ours is all sufficient by himself alone, to perform this work of our Regeneration, because he is of infinite virtue; and who according to the rigour of justice, doth merit grace, and glory for his children; and doth obtain precious favours, and satisfy for all kind of sin; yet nevertheless God was pleased according to the design of his own excellent wisdom, to give to Christ our Lord, the most sacred, and most holy of all mere creatures, his All-immaculate Virgin Mother Mary, to be a companion to himself, in the spiritual generation of the world, as the mother thereof; who might assist, and serve him in so great a work. Not by way of praying for us, or of justifying us, or of giving us grace, or glory, as of her own gift, (for all that, is proper to the redeemer and Saviour of the world) but to the end that she might concur, to the reducing of sinners by the way of sweetness and love; interceding and praying for them, and offering up, for their good, all those excellent operations, & services, which she performed in this life, to her blessed Son our Lord, and so obtaining celestial favours for them, and facilitating their way to heaven, by discovering the infinite mercy and suavity of Almighty God, to the eyes of their mind. And if (c) A clear consequence. 1. Cor. 4. S. Paul might say, in the word of truth, I have begotten you to the Gospel, how much more might this blessed Lady say it, in a most eminent manner, who did bear and bring forth our Lord JESUS, and did both thereby, and otherwise, so admirably and immediately cooperate towards the salvation of the whole world. Not only do many particular Fathers ascribe the title of Mother, to our blessed Lady, but the holy Catholic Church, doth jointly glory in calling her by that sweet name; and esteems herself happy, that she may have recourse to her, as such. Nor gives she only way to all her faithful children to acknowledge this maternity of hers in private manner; but in that public Office, In the Office of the Church. wherein she celebrates the praise and memory of her Spouse, at all the hours, both of every day and night, as one who well understands, by that spirit of sanctity and truth in which she is guided, that no honour doth more delightfully redound to our Lord JESUS, then that which magnifyeth the happy creature, who gave him a body of her own all-immaculate flesh and blood. The external Excellencies, and attractivenesse of our Blessed Lady. The reasons of congruity which prove her innocency, and purity; and the innumerable motives, which oblige the world to admire & love her. CHAP. 81. TO the end that we may be invited, and encouraged to gratitude towards Almighty God, for giving his glorions mother to be also ours; and that we may, both conceive of her dignity & comply with our own duty as is fit, I will procure to show both what kind of excellent creature she is, in herself, & of how admirable use and advantage to us. Touching the (a) The glorious and holy extraction of our B. Lady. Nobility of her descent, it will suffice to here what S. Bernard saith. There is somewhat of the celestial, Ber. ser. super Signum magnum. Apoc. 12. which shineth in the progeny of Mary: That evidently she is descended of Kings; that she is of the seed of Abraham; that she is sponge from the stock of David. And if this be little, let it be further added, that by a special privilege of sanctity, she was known to have been granted to the world, from heaven; That long before she was pointed at from above, to our forefathers; That she was prefigured by mystical miracles, and foretold by prophetical Oracles. For as much as may further concern the sanctity of her extraction, we must know that it came from the tribe of Levi, as well as from that of juda. For howsoever several tribes were not generally to match with one another, yet that rule had no place in these two, but the Sacerdotal, and the Royal often matched together. her exterior beauty was such, as became the mother of that Son, Psal. 44. Ambr. de instit. vir. c. 7. & S. Thom in 3. distinct. 3. q. 1. art. 2. quaestiuncula 1. ad 4. of whom it was said, Speciosus forma prae filijs hominum: Beautiful beyond the most beautiful of the Sons of men. And yet a beauty it was, of such an admirable holy kind, as that according to the testimony of antiquity, it had the property to quench all flames of lust in the behoulders. Blessed be our Lord who hath provided so sweet a remedy for our misery. For knowing (as Father Arias noteth, in his book of the Imitation of our B. Lady) that one of our greatest enemies, was the inordinate love of women to men, and men to women; he hath, for the redress of this inconvenience, given a man to the world (who is his own only begotten son) and whom women might both love, and even by that very loving they might become pure and chaste. And so also hath he bestowed a most beautiful woman upon the world, which is this glorious Virgin Mother; by the love of whom, men might deliver themselves from sensuality, and become the Disciples of her high purity. For by loving this man, and this woman, men are spiritually, as it were converted into them, and do give over, after a sort, to be themselves. And from hence it hath proceeded, that since God became man, and was pleased to be borne of the blessed Virgin, the fields of the earth have produced innumerable roses of virginity, both in men & women. And the Church hath been filled with this rare treasure, wherewith the world in former times, was not acquainted. There (b) divers reasons of congruity which convince the B. Virgin to have been free, from all kind of spot. Damase. ser. 1. de Nativitat. Virg. could be no such defect of power, wisdom or goodness in our Lord God; but that since he was pleased to take his whole humanity from one Creature, he would also be careful of that excellent creature in strange proportion. Since the divinity itself, would vouchsafe to be hypostatically, and indissolubily united, to the flesh which he would take of her body, in her womb (that womb of which is elegantly, and most truly said, that it was Officina miraculorum, the very shop, and mint-house of miraculous things) how can it be, that he should not preserve her, from all those sins and shames, which the rest of mankind was subject to? He would not live so long, in that holy Tabernacle of hers, where she was ever embracing him with her very bowels; and then have a heart so hard, as to go away, as it were, without paying her any house-rent, out of his riches. He came into the world to dissolve the works of the devil, 1. joan. 3. even in the greatest enemies and rebels to him that could be found; and therefore he would be sure to prevent the soul of that body, which was but the other half of his own, with such store of benedictions, as whereby the very air, and sent of any sin whatsoever, might be fare from breathing upon her. Christ our Lord descended from heaven to advance the kingdom and glory of God, and he could not then, give way, that the heart which had conceived him, with such faith; & which had adored him with so much love, in her immaculate womb; & which had so liberally fed him, at the table of her sacred breast; & lodged him in the bed of her holy bosom; and covered him with the robes of her precious arms; & which had so diligently attended him, in that Pilgrimage of Egypt; Matt. 2. and had served him so purely, both with body, and soul, in all the rest of his life & death; that this heart, I say, should ever be in case to give consent to sin, whereby she should, of the spouse of god, have become, according to her then present state, a limb of Satan, and be in fine, the mother of Christ our Lord, & yet a Traitor to him, and both at once. Nay she was not only void of sin, but abounded (c) The sublime sanctity of our B. Lady. Luc. 1. Cant. 7. in sactity, whose sacred womb was foreseen, & foretold, to be Aceruus tritici, vallatus lilijs. A rich heap of corn compassed in with a fair and sweet enclosure of Lyllies. And as those Lyllies of her purest body, gave him a body of such beauty; so did that bread of heaven, abundantly feed, and even feast her soul, with his plenty. The Prophet jeremy was sanctified in his mother's womb, and she was therefore to be much more sanctified, who was to apparel Sanctity itself, with a precious body, made by the holy Ghost, of her purest blood. And being sanctified then, fare, and fare beyond that holy Prophet; that privilege must needs serve her afterward, to so good purpose, as that having been holier in her mother's womb than he, she grew afterward, when she came into the world, or rather when she had brought the Saviour thereof into it, to be incomparably much, and much more holy. S. john (d) The great advantage which our B. Lady had above all pure creatures. Luc. 1. Baptist also was sanctified in his mother's womb at the presence, and upon the very hearing of our B. Lady's voice (as S. Elizabeth doth expressly say,) & he was freed from his Original sin, and endued with the use of reason; and he exulted, and did exercise the operations of his soul (which was the ground and foundation of all the admirable sanctity which flourished in that Precursour afterward) according to the high office to which he was called. So as this mother of God himself, who was the means of those benedictions to S. Elizabeth's house, by her presence, must ever infallibly, have been as fare beyond S. john Baptist in sanctity, Psalm. 1. as she was in dignity. For of him it is said that he was not worthy to untie the latchet of our B. Saviour's (though yet he were the greatest, Matt. 11. amongst the Sons of men) whereas she had been made worthy to give him all the flesh & blood he had. It is a most certain rule of what we are to believe, concerning the proceeding of Almighty God, which S. Augustine gives us in these words: lib. 3. de lib. arb. c. 5. Quicquid tibi, vera ratione, melius occurrerit, id scias fecisse Deum: whatsoever thou canst conceive to be best according to the dictamen of rectified reason, know, that so it is done by Almighty God. Now, who sees not that it was fit, & better, that the mother of God, should have been humble then proud; discreet then rash; believing, then incredulous; and, in fine, a perfect Saint, than a grievous sinner? Her glorious person is high enough out of reach, assumed to heaven; and God forbidden that now any creature, should continued, to crucify her, in her honour, and in the fame of her sanctity, or in the effects of her mercy. The jews crucified the Son, but let no man be so wicked, as to crucify the mother. Let no man now be like those Heretics of ancient time who thinking (belike) that the sword of sorrow, Antidico. marianitae apud Ephiphan. haer. 78. Luc. 2. which was foreseen, & foretold, by holy S. Simeon, and of which it was said, that it should pierce her heart from side, to side, at the crucifying of our Lord, did not make the wound wide enough; and therefore they would needs procure to keep it open, with their venomous teeth, and tongues. Let men, I say, be like them so much the less, as the Turks themselves in their Alcoran, have been convinced so far, by the certain and clear truth of the purity and perfection of our blessed Lady, as in several places, by way of exclamation and admiration, to say thus of her, Alcor. Mahom. Azoar. 5. & 75. O Maria etc. O Marry thou art more pure, and right, and clear then all other men or women, who doth perpetually attend to please God alone! There is none borne of the children of Adam, free from sin, but Marry and her Son. There is none amongst the children of Adam, whom Satan hath not defiled, excepting Mary and her Son. If any wicked man, would needs have a spite to any other, even of them who are recorded in holy writ, they might have more colour, for there are few who were not subject to some apparent fault. 2. Reg. 11. 3. Reg. 11. There was a time when David committed a most inexcusable murder. Solomon fell away to Idolatry; & the Prophets, and Apostles, had their defects. And such as were free from fault were yet found to execute some severity, which howsoever, Matt. 26. in itself, it were just and good, yet such persons, use to be less attractive of the love of others. If any man should be incestuous, I would marvel the less, although he should cry out against S. Paul, because he delivered over one of that confraternity to the devil by excommunication. 1. Cor. 5. Or if he would break his promise made to God, though he railed against ●. P●eter, Act. ●. because Ananias & Saphira were struck dead in the Apostles presence, for that fin. Or being wholly given over to frequent Ta●ernes and plays, & to work his unbridled will, whatsoever it may cost, if he have no mind to S. john Baptist, whom he counts to have been a melancholy kind of man, & that he was no good Courtier, Matt. 14. in reproving Herod for his faults to his face. Or being a Prophanour of the worship of God, I should not wonder so very much, though he maligned the very fountain of sanctity, Christ our Lord himself, because he whipped such offenders as those out of the Temple. joan. 2. But in this sacred Virgin, as on the one side there was never the least defect at all, of which any creature could justly tax her; so on the other, she had no such Office as might oblige her to the execution of any severity, upon the pretence whereof, they could grow to be averted from her. Of her excellency otherwise I shall say somewhat afterward, but for her discharge in point of Innocency, I would but ask the sourest Critics of the world; What action of hers they did ever note, what word they did ever read or here; or what (e) The excessive suavity of our B. Lady. copy of her countenance, they did ever take, in a true light, which did not even smell with sweetness, and goodness? Yet peradventure this will not serve, because themselves will not be such as they ought. They love not to see the sensuality and pride of theirowne life's reproached, by the example of her high purity, and most holy humility. And they conceive her to cast more shame upon them, than even the example of Christ our Lord himself would do. From the imitation of whom, they would excuse themselves because he was God aswell as man; whereas she was no more than a mere creature, though most eminently inspired by the grace of God, which yet they also in their proportions may be. But if they would once procure to imitate this Queen of heaven in her virtues, Note. there is no soul capable of reason, which could ever detain itself, from becoming the trumpet of her praises. If any narrow-harted man be inclined out of ambition to envy such as aspire to temporal Greatness, his Envy must look after another object, since she was poor and private, and loved to be so. If he hate all cruelty of condition, he may better employ that hate, upon what other creature he will; for in this sacred Virgin, he could never see any thing, which might offend him; unless he will be angry with her, for having never resented any indignity, that could be done her in this life. If he love to be revenged of such as do him any wrong, that passion can have no place upon this Queen of Heaven, who never did him or any, any other wrong, then to give her flesh and blood to God, that he might spend and shed it for the redemption of man. But (f) How we are obliged to pity, to admire and love this Queen of heaven. if, on the other side, there be any thing which he can resolve to pity, in her he may see a world of pain, for the Crosses of her son, supported by him, for the fins of us his wicked servants. If there be any thing which he can be content to admire; in her he sees nobility of blood, dignity of calling, and sanctity of life, all met in one. If he be not so fierce, but that there is some thing which he may be induced to love; in her he may behold most incomparable beauty of body, with an unspeakable suavity of mind; who never, in all her life, gave any one crosse-answere, nor shown so much as a strange eye to any creature, nor complained of any incommodity, nor refused to be subject to any impertinency; nor failed to secure any misery. But if we will look upon her story with untroubled eyes, we shall find all the traces of her pure feet, to have been full of a kind of divine, profound, perpetual, humble, suffering sweetness, which at last will oblige men to be her slaves. Of the incomparable sanctity which is employed to have been in our Blessed Lady, by the consideration of the high dignity of her calling; and how that manner of speech is to be understood, in holy Scripture, whereby our Blessed Lady doth seem, in the eye of some, to be disaduantaged. CHAP. 82. AND how indeed could it be chosen, but that her external actions, should leave behind them an admirable odour, whose soul did so regorge with the most sublime perfection of sanctity which might be agreeable to the dignity of the mother of God. The B. (a) A just consideration of the excellency of our B. Lady drawn from he● her high Office. Hebr. 1. Apostle inferred the supreme excellency of Christ our Lord, from the name of Son which God had given him, and that therefore, he did infinitely excel the Angels. For to which of them (saith the Apostle) was it said at any time, Thou art my Son, this day have I begotten thee? Now the same kind of discourse, hath also place, in honour of our B. Lady. For since, together with the name, & Office, the God of power and wisdom is wont to give all the abilities, and ornaments, which may concern the same; what thought can there be, that there should be any thing in any mere creature, yea or in all of them put together, which might presume to compare, with the superexcellent mother, of the immortal God? And therefore it is no speculation, or strained conceit, but a consequence which flows apace, or rather flies, as a man may say down the hill; That as the dignity of God's mother, is incomparably beyond the dignity of Patriarches, Prophets, Precursours, Apostles, and whatsoever is high, or holy in the kingdom of God; so also doth her sanctity exceed theirs, as fare as a mountain exceeds a moat, or as the sea, exceeds any shallow brook. And the meanest act of virtue, which ever was practised by this B. Lady, did in the intenseness of it, fare, and fare excel the greatest of that kind, which ever was exercised, by any other, except her Son our only Lord & Saviour. Fare be it from any Christian to conceive, by the reserved manner and speech, which sometimes is held by Christ our Lord to our B. Lady, in holy Scripture (whereby he did but mean to teach the world certain lessons, or else to deliver some hidden mysteries) that he could have any intention to rebuke her, as faulty, in the least degree; yea or even to reprehend her, as not being worthy of all honour. But it is to be considered, that our Lord JESUS was a Priest after the order of Melchisedeth, Hebr. 5. & 7. of whom it is recorded that he was without Father, and mother. As man, our Lord was without a Father, and though he had such an excellent mother as we know, yet, in the eye of the world, he would give little notice thereof, at some particular times; any more than to that eye, he would give any knowledge of the dignity of his own divine person. Luc. 1. When our (b) Of the great honour, which is done to our B. Lady, by Saints, by Angels, and by our Lord God himself. Luc. ibid. B. Lady, and the Angel, were in conference together, we have partly seen the honour, and homage, which was performed to her, by that celestial Spirit, a high Prince of God's heavenly Court. When our B. Lady was single, with S. Elizabeth, in the performance of her Office of humble charity; we know how that Saint, that Prophetess, that mother of the great Precursour of Christ, that Kinswoman of our B. Lord, was in confusion to receive the honour of a visit, from her. And she was drawn to forget (as a man may say) even the very rules of modesty, by crying out with a loud voice in admiration of the blessed Virgin's excellency, and felicity. When Christ our Lord was private, & not in the exercise of his public Office of Doctor of the world (in which privacy he continued for thirty, of the three & thirty years of his whole life) who can doubt with how perfect, & profound reverence, that Son of God, and very God, would be sure to carry himself, to his sacred mother. The holy Scripture expressly saith, that when he returned, from being found in the Temple, he continued subject, Luc. ●, not only to our B. Lady, who was his natural and most worthy mother, but to S. joseph also who was but his putative Father. It would (c) Note the force of his reason. therefore be strange, if when we are taught by so express evidence, what honour was done to this sacred Virgin, by Angels, and Saints, and even by God himself, in this mortal life, during those thirty years of his subjection to his parents (excepting that only instant time of his teaching in the Temple, at twelve years of age) we should argue any underualew to have been, in the mind of such a Son, towards such a mother; or of any irreverence, or want of care and due respect, in the mind of such a mother towards such a Son. And all this, but only under the colour of some words, which our Lord might say to her in the hearing of others, at such times as when he considered her, not so much as he knew her to be the mother of himself, when was God; but as she seemed in all appearance to be, which was a carpenters wife. Angels in heaven; but because, as it was incomparably Superior to it in proportion, so yet it carried a kind of resemblance in the condition thereof. So that if any man should ask me what was the true name, and, as it were, the very nature of Christ our Lord? I would say, God Incarnate; and so also, if he should ask me, the same question concerning the Mother of God; I would not doubt but to say, that she were Virtue, or Sanctity, or the Angelical nature incarnate, and that the perfection of all created sanctity, under that alone of Christ our Lord, had taken upon it, the habit of her holy flesh and blood, thereby to illuminate and inflame the world. And that (f) Our Lord jesus, is the only mediator of Redemption, and our B. Lady, is the most excellent mediator of Intercession, under him, to God the father and between himself & us. as Christ our Lord, was to be the Mediator of Redemption, between God the Father, and man; so was she under him, to be the most excellent Mediator of intercession, between us and him, as the holy S. Bernard doth expressly affirm. How the sanctity of our B. Lady, doth much import to the honour of Christ our Lord. How notwithstanding all her excellency, we enough her to be nothing, in respect of Christ our Lord as God, and by innumerable degrees inferior to him as man: and how much more honourably our Lord redeemed her, then others. CHAP. 83. IF a man, who were full of want, should need the help of a woman, towards the obtaining & accomplishing of some honourable and useful design of his; and if she should cheerfully concur therein, and so the end desired should be obtained by him; could that man be so wicked, as not to acknowledge the merit of that other creature, and not to enrich, and honour her, as far as her condition would bear; especially if he were mighty, and not to be made the poorer by it? Or at least, if the case should be so put, as that his own future honour, were so interessed in the honour & excellency of that other, as that they two, were Relatives, and that, after a sort, it would redound upon them both a like; there could be no doubt, but that howsoever he were so unworthy, as not to be grateful to her for her sake, yet he would not fail to be so, for his own. What kind of (a) How our Lord was, as it were, obliged to fill our B. Lady with all perfection. thing must they therefore, make Almighty God, who allow him not to have endued our Blessed Lady, withal the privileges and prerogatives of sanctity, and grace, whereof a pure creature could be capable; since he took flesh of her; and that she was ordained from all eterniry to give a new being, and nature, and life to himself? Whereby he was to atcheeve the most glorious enterprise which ever he had undertaken, or ever would? And so much more wicked is it to think any such thing of God, even because he is God, and is not a whit the emptier for filling any other with himself. And because he is supreme goodness, and knows not how to be overcome with courtesy. But now since he descended to this Incarnation, in the B. Virgin's womb, especially, and expressly, for the mere communication of himself to all his reasonable creatures; what floods of grace must he needs be believed to have rained down upon that happy soul, by whose only means, under himself he was afterward to derive himself to others. Yea and finally, if this blasphemy could be a truth, that God had sought his own, and not our end thereby; and that it were possible, to conceive God to be wise, and not conceive him to be also good, yet even wisdom alone, would have obliged him to do all that for her, which could possibly have been done to a created nature, since himself was to be so highly interessed thereby, his very body having been wholly hers. The glory or shame of any mother, and her Son, are so near of kin, that they will not part; and how much more of this Son, and mother, since this mother gave this Son all the humane nature he had, by the operation of the holy Ghost. And (b) That body, which our B. Lady gave to Christ our Lord is that very body, which is to reign eternally at the right hand of God. that very body, so bestowed by her as to remain, & reign at the right hand of God, for all eternity. It is therefore of much honour to Christ our Lord, the more honourable and excellent his Blessed Mother was. And by this we way also easily discern, the immensity of height, to which our Blessed Lady is exalted. She being raised up, so near to the Deity of Christ our Lord itself; and beholding that omnipotent God, both personally, and eternally, to subsist, and live in her nature. And by the infinite merit of that person of his to be working such store of spiritual miracles in the world, adorning men here with gifts of grace, and crowning them afterward with glory. So great is our Blessed Lady, & so much more, as shall be showed afterward: and her adnersaries and ours, have no cause to scandalise themselves with us, for saying so. For to that which they are wont to say, that we equal her to Christ our Lord, I will desire them to receive this short true answer, that afterward I may proceed in her praises, without any further fear of offending them: By so good a work we all acknowledge and believe, our Lord JESUS to be true and perfect God; and that our Blessed Lady, (though the most excellent mere creature that ever was) to have been no more than a mere creature. Now (c) There lies no comparisort at all, between our B. Lady, and Christ our Lord as God. it follows heerupon that there was, & is, more excellency in him, as God, then her, by more millions of degrees, than there is greater quantity in the bulk of the whole world, then in the least little moat, which wanders up and down in the air. For, in a word, he is infinite, & she but finite; & therefore there lies no kind of comparison between them two. Let it be also considered, that even what she had of dignity and greatues, did all originally (as will further be showed afterward) depend upon that first Grace, whereby she was elected, without any merit at all of hers, through the only goodness of God, who drew her (by his divine understanding, before all eternities, and did execute it afterwards, upon her, when the fullness of time was come) out of the whole race of mankind, with intention to make her that happy creature, which should give flesh, and blood, and life to the increated Word and Wisdom of God, the second person of the most holy Trinity. Which divine life of his he would afterward lay down upon the Cross for the redemption of the world, and the total destruction of our death. That (d) The ground, & Original cause of all our B. Lady's sanctity. out of the same free goodness, she was made a most pure vessel of the holy Ghost, at the very first instant of her sacred, and immaculate Conception; that so as she was to be the mother of God, she might also be made most worthy of so incomparable a dignity. And that, to this end, she was most beloved, adorned and enriched, withal that plenitude of divine graces, and virtues, & prerogatives, which might any way be convenient for the incomprehensible high office, to which she was assumed. That not only she was infinitely inferior, & indeed, of herself, a mere Nothing, in respect of God; but that she was also inconcomparably of less excellency, and dignity, than Christ our Lord, as he was man. And that, since even the soul of Christ our Lord himself, did not deserve that first Grace whereby it pleased God, to assume and unite it hypostatically, to the second person of the most blessed Trinity (in virtue of which union, the Grace and merit of that soul, after a sort, was infinite) so much less could the soul of the B. Virgin deserve the first Grace which was imparted to it; whereupon all her other greatness did originally depend. That (e) The great pre-eminence of Christ our Lord even as he is man, beyond our B. Lady. Christ our Lord, did merit, as it were infinitely, of himself, and for himself; but that, the Blessed Virgin, could never have merited any thing, but in virtue of the merits of Christ our Lord. That Christ our Lord, was absolutely, and of himself, & by nature, holy; and endued at the first instant wherein his soul was united to the Word, with such an immensity of all divine graces, as was wholly incapable of any increase. That he was our sole Redeemer, and Saviour, and for himself, did need no Saviour nor Redeemer. That he was not conceived, in the way of ordinary generation, but by way of Obumbration of the holy Ghost, in the most precious and pure womb of the all-immaculate, Luc. 1. and B. Virgin. But that she, came into the world, by way of generation from her most holy parents. That her soul was so enriched, in contemplation of the merits of her only Son JESUS Christ our Lord; and that by him, and him alone, she was redeemed; but (f) How much more excellently our B. Lady was redeemed by Christ our Lord then any other. but yet after a more excellent manner, than other creatures, as became the dignity, and love of such a Son, to such a mother. For whereas he redeemed all others, by applying his merit to their souls, in the way of redress and remedy of the sins, either original or actual, into which they had fallen, he had applied it to hers, by way of preservative, and for the keeping it ever in perfect innocency. And this kind of more noble Redemption, is so far from having diminished, the glory of Christ our Lord as he is God; as that it maketh a clear demonstration, not only of his infinite goodness and power, in regard of her, but of his infinite wisdom, in respect of himself. Since both at all other times, and especially in the Conception of this Queen of heaven, he had a sovereign care of her sanctity, and did so studiously prepare and preserve that holy tree untouched by the dew, or mist, or even breath of any imperfection or sin, whereof himself meant to be the fruit. Of the great eminency of our Blessed Lady beyond all others; with an authority cited out of S. Augustine: and that the way, for us, to judge rightly of her, is to purisy our souls. CHAP. 84. THIS is therefore that, which Catholics teach, concerning the excellency of the mother of God; who are fare from fancying, that she is any more than a mere creature; and who believe that she originally oweth all her greatness, to the Grace, and goodness of our Lord God. But so also do they believe and teach, that amongst all the most excellent creatures of God, this one doth incomparably excel, Sicut lilium inter spinas; Cant. 2. as a beautiful and odoriferous Lily would do, amongst a company of unpleasant, and ill favoured thorns. A beautiful Lily she was, both planted in the Garden of God, & wherein God planted himself, as in a Garden: Candens folijs, & virgultas aureas in caelum versas emittens; The pure leaves of her excellent conversation, shining brightly in the eyes of all, and the cogitations and affections of her soul, being highly raised towards heaven by fiery, but most sweet contemplation. And albeit this princely mother of God and us, were not free in nature, & of herself, from the shame or spot of sin, as her Divine Son was; yet had she the high privileges of pure and perfect Sanctity granted to her, with another manner of care and love, than favours use to be imparted by earthly Princes. Who yet, are wont to be so good to their Queens-mothers', as gave occasion to old Ulpian to record this custom: L. Princeps. ff. de legibus. Augusta licet legibus soluta non sit, Princeps iamen eadem illi privilegia concedit quae ipse habet: Though the Queen, saith he, be not free in rigour, from the law, yet doth the King impart those privileges to her, which himself enjoys. In so much as that the incomparable Doctor S. Augustine (that bright and burning lamp of the Church of God) being in argument with the Heretic Pelagians, who extolled the dignity of man's nature, beyond the limits of true faith, and whom therefore the Saint was to repress as much as might be, by declaring the great, & general deformity of mankind; and he doth therefore conclude, all the world to lie under sin, he yet doth wholly except this blessed mother of God. lib. 1. de nat. & gra. c. 36. And he saith, that even for the honour of her Son our Lord, he will not enter into so much as any question of her, whensoever there is speech of sin. For we know, saith he, that since she deserved to bear him, who had no sin, she was supplied with such store of grace, as served for the total conquest of all sin. That Eagle (b) S. Augustine. saw that truth, with clear eyes; and if the brightness of our B. Lady's beauty, and glory, do strike the weak sight of owls, into a dazzling: Let them, in God's name, and by the help of his gracious hand procure to purify, and fortify that sight of theirs; and cease (c) The way to conceive rightly of our B. Lady is to purify our own souls. to quarrel with the sun for being so clear. For so will they quickly find, (and fare more to the comfort of their hearts, them I can make them know) that our high veneration to the sacred Virgin, is so far from derogating from God, as that it adds unspeakeably, to the notion which we have of him; and to the supreme adoration which we carry to him. For since, notwithstanding that our B. Lady is proclaimed by us, to be such a world of purity, and perfection, as we believe her to be (which yet both came from the liberal gift of God, and in comparison of him, it is not only not much, but even very nothing at all) how easily, and yet how highly do we grow to magnify, and dignify God himself, by the consideration, and confession of her greatness. And therefore having cleared this doubt, and discharged this scruple, which in many is made, but by hypocrisy, and envy, though it go masked under the pretence of piety and zeal, which forbids them (as they say) to believe so honourably of our Blessed Lady; I proceed for their instruction and our consolation, to show how the spirit of God hath declared itself by holy Scriptures, and holy Fathers, in her honour and favour. Of the great Excellency of our Blessed Lady, set out by the Figures, Appellations, and Allusions of the old Testament. CHAP. 85. WE are now to look back upon what was said, and shown before; how Adam was a figure of Christ our Lord, & Eve of our B. Lady; & we are also to consider, that as there are many other figures, of him; so are there also of her, throughout the whole current of the old Testament, according to that which was cited before, out of holy S. Bernard, Ser. super Signum magnum. That this Queen of heaven was both clearly foreseen, & particularly & misteriously foretold, by the holy writers who lived under the old law. The principal figures of Christ our Lord, after Adam, were Abel, Isaac, jacob, joseph, Gen. 2.4.22.29.37. Exod. 2. Ios. 1. jud. 13.1. Reg. 17.3. Reg. 2. jon. 2. Moses, joshua, Samson, David, Solomon, and the Prophet jonas. And in the self same manner, God was pleased, that as there was an admirable sympathy, and conveniency, between this divine Son, and his Blessed Mother, in other things, so also there should be in this; That her excellency, in like manner, should be prefigured both by Persons and Things, throughout the course of holy Scripture. Our Blessed Lady, was figured, in the old Testament (after Eve) under (a) The principal figures of our B. Lady. Gen. 24. Indith 13. the person of Rebecca; as a fit and choice spouse for the true Isaac, which was found out, and adorned by God himself; he being the Father. She was figured by judith, who by cutting of the head of Holofernes, (that type of the Devil) gave victory to her people, as (according to Gods first prediction) our Blessed Lady was to do it in a higher, and nobler manner, by bruising the head of the Serpent. And the honour, which once the people did to judith, by that Elogium of theirs, was incomparably better, and more authorizedly fulfilled, by the Angel Gabriel himself, and by the holy Prophetess S. Elizabeth, and now daily, by the whole Church of God, and upon the person of our B. Lady. She was also figured by Hester; for she found so much favour, with the great Assuerus, according to the Angel's asseveration, of Inuenisti gratiam apud Deum; as to discharge the decree of death, which had been published against the world, by her conceiving, & bringing him forth, Ester. 8. who tore the hand-writing which was so full of prejudice to us. She was that excellent creature whom Moses saw figured in the Bush, Exod. 3. which was not blasted by the fire; Which Aron saw, Num. 17. Exod. 37. in the rod and flower; which the Israelites saw in the Ark of the Testament, which was made of incorruptible wood. She was foreseen by the Prophet Isay, in the root of jesse, Isa. 11. Ezech. 44. which was never bend; By Ezechiel in the Oriental gate, which was ever brightly shining, and ever shut; By Gedeon, in that Fleece of Wool which was moistened with dew from heaven, jud. 6. she being fulfilled by the descent of the holy Ghost, and the obumbration of the virtue, of the most high. Num. 24. She was that Star, which sprunge from jacob; and from whence that beam did flow, which served to illustrate the whole world. She was the mystical Ark of the Testament containing the celestial Manna, Ad Hebr: 9 Exod. 37.3. Reg. 7. which is the bread, both of men and Angels. She was the Propitiatory of gold; who, by bringing us a Saviour of the world, did appeal the divine justice, which was so incensed against it. She was the Temple, and the Sanctuary of God, & the very Way of Saints, because by her, as through a Triumphal Arch, the Saint of Saints, made his entry into the world, in flesh and blood; and appeared under the eyes of mortal men. She, in (b) Certain Allusions, & Appellations of honour, which set, forth the excellency of our B. Lady. fine was that precious and choice Spouse and friend of God, whom Solomon, being then full of the holy Ghost, did foresee, and celebrate after a most eminent manner, in that mystical espousal of all holy souls, to the King of heaven; but particularly, and especially of hers; which was so much more holy, than they all. Nor could that Prophetical divine Poet, content himself with any one single allusion. But he calls her what he can; Cant, 2.6. Immaculate, most fair, worthy to be crowned, perfect dove; A woman who for her excessive beauty, did resemble jerusalem; that most beautiful, and most goodly city; A woman, whom the daughters of Zion, did see, and praise, and Queens themselves did proclaim her to be more happy, Cant. 4. than they. And not content with this, he compares her, to a most pure fountain, to a most clear well, and to a most delicious garden, but most carefully shut. He falls then, into exclamations (as not being able to express himself home, after a positive manner) and he asks, Cant. 3.8. Who that is, which riseth up, as a perfume could do, out of most precious, and odoriferous gums? Who that is, which ascendeth out of the desert, even drowned, as it were, in most pure delights, and leaning so upon her beloved? These I say, be Salomons descriptions, of this Queen of heaven, although he call her not, in those places, by her proper name. And (c) The same passage of holy Scripture, hath many true sense●. although those passages of holy Scripture, are capable of many several senses, which are all true (as S. Augustine proveth at large that all the holy Scripture is) yea they contain a literal & an historical, & an Allegorical, & an Analogical sense; yea & there are even of the very self same places of holy Scripture diverse senses, which are literal, and all which are true, and intended to be understood by the holy Ghost, as appears by what was said, in that discourse of the Doctrine of Christ our Lord. And (d) The several senses of the Canticles, do all, most particularly set forth the sanctity of our B. Lady. although some do, in some sense, take these places of the Canticles to be spoken of the Church of God; and others, of any soul in state of grace; yet if it should be but so, what Christian would doubt, but that even out of these very Titles, they most properly must belong, to the All-immaculate Virgin Mother of God; whose soul, being so dear beyond all others, in his sight, must needs have been espoused to him, in a manner so sublime, as no Angel is able to conceive. For who is so eminent a part of the Church, as she? De symb. ad Catech. l. 4. c. 1. S. Augustine saith of her; Mulierem illam, Virginem Mariam, significasse, quae caput nostrum, integra, integrum peperit; quae etiam ipsa, siguram in se sanctae Ecclesiae demonstravit. The woman mentioned in the Apocalypses (at whose childbirth the dragon (that is the devil) watched to devour the Infant) did signify the Virgin Mary; who being entire, brought forth our head (namely Christ our Lord) intyere; and who also, in herself, did declare, and bear, the figure of the holy Church. But besides the weight of this consequence (which yet is full enough of force) we see that numbers of most learned writers, Vide Canis. l. 1. c. ●. do apply many passages, not only of these Canticles, the Proverbes, and Apocalypses, to this blessed Virgin; but even the Rabbins of the jews themselves, have affirmed that they were to be understood of the Mother of the Messiah. And the Catholic Church of JESUS Christ our Lord (which is taught by the voice of the holy Ghost) doth in the Lessons and Responsories, and Antiphonies which are used in the festivities of our B. Lady, resort for her honour, to those books, and texts. We may therefore here in some part, discern, by the figures, which did foreshow our B. Lady; and by the allusions which set her forth, to be admired; (by resembling the most precious and delicious things to her) that she was, & is the most excellent pure creature, which can be thought of. But yet figures, and shadows, do not fall so far short, of bodies, & substance, as the prerogatives, & praises, of this most gracious, & most glorious Queen of heaven, the ornament both of this, and the other world, whereby she is delineated in the old Testament may be well content, to vanish in the sight of those others, which are most perfectly declared, in the new. The wonderful excellencies of our B. Lady, which are declared in the new Testament, be here set forth. CHAP. 86. LET therefore that be first remembered, which was touched before upon other occasions, that the holy Scripture is wont to express itself in few words; &, that they use to be delivered in a very positive manner, lest otherwise, the earnestness of asseveration, might derogate from the authority of that infallible spirit of truth, whereby they are written. Let it be also considered, that little is said in the whole Evangelicall history, of Christ our Lord himself, in the way, and under the Title of express praise. For he was to give himself for a perfect pattern of profond humnility, which permits not a man either to praise himself, or to like, that it be done by his next fellows. His resolution was, that his works should speak of him, and so they did; and this was also the case of our Blessed Lady, who as she was next him in grace, so was she also next him in humility. But yet nevertheless, as it was necessary, that Christ our Lord should be declared to the world for the Saviour of it, and for the Son of God, and of the Blessed Virgin; whereby the incomparable excellency of his person was to be discerned, and the admirable perfection of his actions discovered; so by a necessary consequence of that relation, which runs between a Son and his mother, the dignity of her person who was the mother of God, must also needs be incidently, & not only incidently but expressly also showed; and the matchless sanctity of all her actions and operations thereby inferred. For, notwitstanding all the reservation which I have said to be used in holy Scripture, let us see, if it have been able to contain itself, from magnifying our Blessed Lady, even in other terms, then by only saying, that she was the Mother of God. Which word alone, had yet been sufficient to advance her as fare above all the world of creatures, both in heaven and earth, as a single figure, being placed before a whole million of Ciphers, would express a number, which would scarce be told. I will first, in a word, point out the privileges and praises of this perpetual Virgin which are mentioned in holy Scripture, in effect, as they ere ranged together by Canisius, lib. 1. c. 2. that devout and learned servant of hers. And from thence I will proceed, to a short consideration of those divine virtues which were imparted to her, together with those prerogatives which were necessarily to be supposed to be in her, by those praises. For of her and to her, it was said, by the Archangel Gabriel (and note that he said it not, as in his own person, but as in the person of God himself whose Ambassador he was) All hail, O thou full of Grace. Luc. 2. Our Lord is with thee. Blessed art thou amongst women. Thou hast found grace with God. Thou shalt bear a Son, and thou shalt call his name jesus. That Son of thine, shall be great, and he shall be called the Son of the most High. Our Lord God will give him the seat of his Father David. He shall reign in the house of jacob for ever; and that kingdom shall have no end. Upon thee shall the holy Ghost descend, and the virtue of the most high, shall overshadow thee. And so therefore that, which of thee shall be borne holy, shall be called by the Son of God. Upon her presence also it was, and upon the first sound of her sacred voice, that S. Elizabeth was endued with the spirit of Prophecy; and ful-filled with the holy Ghost; Luc. 1. that her Son did spring in her womb, with joy as hath been said; which supposeth the use of reason then imparted to him. Upon her Visitation it was that S. Elizabeth was not able to contain herself, but cried out to this effect, with an extaticall kind of loud voice. Is it possible that this poor creature should receive such a favour, as not only to be saluted, by the mother of my Lord, but that she should prevent me, with such a painful visit? How come I to be capable of such high honour? Blessed art thou amongst women, and blessed is the fruit of thy womb. Happy, I say, art thou, who hast believed; for whatsoever our Lord hath said to thee, shall be performed. And heerupon, the humble and loyal soul of the sacred Virgin, when she found that her Cousin had received a revelation of the divine mystery which had been wrought in her● lent her tongue to the holy Ghost, Luc. 1. who thereby pronounced that holy Canticle, of the Magnificat. And so fare was she (a) The holy Ghost did force the sacred tongue of our B. Lady, to give herself due praise. overruled thereby, as prophetically to foretell her own excellency; and not only to say; That our Lord had done great things to her; but that all generations of men should call her blessed. It is but reason, O Queen of heaven, that those Generations should call thee blessed, by whose only means under God, his curse is to be removed from them. And if the good (b) A consequence which cannot be denied. Luc. 11. woman in the Gospel (upon the seeing and hearing of Christ our Lord, when he was teaching) did proclaim the blessedness of that womb which had borne such a Son, and of the breasts which had given him suck; and if according to the judgement of antiquity, she was inspired therein by the holy Ghost; Beda l. 4. c. 4●. in Luc 11. she of whom our Venerable Country man S. Bede affirms, that by the example of her faith, and devotion, (whilst the pharisees were tempting & blaspheming Christ our Lord) she did both confound the slanders of those principal jews who then were present, and the perfidiousness of those Heretics, who would spring up in time which was then to come; how much more, are we to bless her, who have so much more knowledge of her excellencies then the other had. For she did but conceive her, at that time, to be mother of some great Prophet, or man of God; whereas we are taught by the light of faith, that she was no less than the mother of God himself. How miserable therefore are they, who do their best to give both the holy Ghost, and her the lie, whilst they acknowledge her not to be truly blessed; for as much as they make her subject both to original & to actual sins. An incomparable dignity it was, for thee, O sacred Virgin, to be made the mother of the everliving God. And if we with our misty sight, discern that dignity to have been so great, what did those pure sweet eyes of thine? But (c) The B. Virgin did more esteem perfect innocency and Sanctity, then even to be the mother of of God. yet so highly didst thou esteem the least degree of Grace, and so profoundly did thy holy soul abhor the least deflexion from the divine Will, by any little error, as that rather than to have committed any one venial sin, or voluntary imperfection, with being the very Mother of God, infallibly thou wouldst have chosen, to relinquish that high Maternity, rather than to have lost the least degree of perfect innocency, and sanctity. We therefore thy children of the holy Catholic Church (that Church, whereof thy Son our Lord is the mystical head, & we the inferior members, thyself being the beautiful neck thereof, by which that head sendeth down the influence of grace into the body, and by which, that body sendeth up the odour, and incense of prayers to the head;) We, I say, (d) We Catholics subscribe to the prophecy of the greatness of our B. Lady. Psalm. 44. subscribe to thy prophecy of thyself; we admire thy excellency, the belief whereof, is planted in the roots of our heart, & from thence it shall grow up, upon all occasions into our tongues, which shall be as so many penns of ready writers, to engrave the memorial of thy greatness, in all the minds of mortal men. And let woe be to the world, if since (by these high prerogatives, which we find to be given thee, by the spirit of God himself) so much service and praise is due to thee, as will never be fully paid (though the creatures of God both in heaven & earth were all distilled into one) we who are but worms of the earth, and who are daily sinning against thy Son; and who by hours, and minutes, are both needing, and finding the effects of that incarnate Mercy, which, by thy faithful, and free consent, did become flesh and blood (in thy sacred womb) should not be doing thee all that homage, which the most excellent pure creature can receive; the same, being under God, the maister-conduit of all Grace to us. That our Blessed Lady, was saluted full of Grace; and of sever all kinds of fullness of Grace. CHAP. 87. SHE might well impart some to us, who was so full of it in herself. For as soon as the Angel had saluted her, with that profound admiring reverence, which he knew was due, from a household servant to the Mother of his Lord; he bids her as hath been said; Hail full of grace. And as in the Passion of our most B. Lord, when the Priests and Elders made their charge against him, Luc. 23. before Pilate, they said Inhenimus hunc etc. We have found this fellow &c: without vouchsafing, so much, as to give him a name, (because when there is a meaning, by way of exaggeration, to contemn a person, the forbearing of the name doth show a bitter and profound contempt; as if no name could be found, which were base enough for such a person) so in this first part of the salutation of our B. Lady by the Angel Gabriel, (a) The incomparable reverence of the Angel in satuing the B. Virgin. the admiration which he had of her, was such, as that, to show the great height thereof, and his not being able to express the reverence, he bore to her, by any name, he spoke to her at that first time, without a name, and said, Luc. 1. Hail full of grace, our Lord is with thee, blessed art thou amongst women. As if he had delivered himself in this manner. O sovereign Virgin, I am sent to thee, on the part of God; I am to bring thee a news, which if it prove, is to sill heaven & earth, with joy. On the part of God, it is already resolved upon; but the consistory of the B. Trinity, is at a pause, till it obtain thy free consent. I know not by what name to call thee, which may express thy Dignity, & my admiration; but this I know, that thou art a vessel full of Grace; a spouse to whom God himself is making-Court; & a creature which is blessed beyond all the children of flesh and blood; and as such, I salute thee, with all reverence. The men who are so miserable, as to love to lessen the opinion of excellency in our B. Lady, are desirous (according to what I touched before) to follow the Grammatical sense of the Greek word, whereby they would bar her, from being saluted by the Angel for fulof Grace; and they will but admit her to be highly savoured, and accepted, or graciously beloved by our Lord God. But (b) Even that which we affirm of our B. Ladies being full of Grace, is most justly inferred, by what our adver saries confess first though it should be as they say; yet that which we assirme would follow upon it, by a necessary kind of consequence. For if God had accepted and favoured, & graciously beloved her in so high a manner, as for shame they will not choose but grant; what doubt can be made, either of the power, or goodness of that divine Majesty, but that he would perfect his own work, by filling her withal inherent Grace, whom he had vouchsafed to assume, into so high favour, as to make her his Palace of pleasure; and to vouchsafe, of her purest flesh and blood, to build an eternal house of humanity, which his own increated wisdom, was so to inhabit. But beside, that this truth doth grow even from the inference of common sense, let us cast an eye towards the chief Fathers and pillars of the Church of God, to see if they do not read gratia plena with us, and not gratiosa with our adversaries; and (to leave the question de nomine) if every where they do not, with devout joy of heart, acknowledge, that the Virgin was saluted, and was indeed full of Grace. Resort therefore for this purpose to the margin which will guide you to the way, Canisius lib. 3. c. 6. & 7. upon his consideration of the salutation of our B. Lady, by the Angel. where you shall see this clearly avowed, both by the Latin Church, and by the Greek; S. Hierome, Sophronius, S. Ambrose, S. Augustine, Eusebius Emissenus, Petrus Damianus, Venerable Bede, Rupertus, S. Bernard, S. Thomas, & many others. And so also is this done, by S. Athanasius, S. Ephiphanius, S. Ephrem the Deacon, S. john Damascen, S. Gregory of Neocaesaraea, with many more, whom I spare to name. By them you shall find this sacred Virgin, to be admired, as a vessel full of Grace, and resembled to a River, which runs with a full current of the holy Ghost, to a field which is all loaden with fruit; That her soul was shot through, and through, with that choice arrow of the love of God, which left no thought thereof unfilled with Grace. In c. 1. Lucae. And S. Ambrose hath these excellent words: Bene itaque etc. (which couple the gratia, and gratiosa, both in one) She was justly therefore said to be full of grace, who alone obtained the grace, which never was merited by any other, of being filled by the author himself of grace. But that which (c) Of the value of the vulgar translation of the Bi. ble by S. Hierome. ought to serve our turn, is the vulgar edition, which was made by the most learned S. Hierome; and is authorized by the decrees of the Catholic Church. Besides that diverse Counsels, have also acknowledged her, to have been full of grace, in comformity of this salutation of the Angel. And (d) Our B. Lady was saluted by the Angel in the Syriake tongue. moreover the Syriac, readeth thus, Peace be to thee, O thou full of grace. And it is most probable, and as good as certain, that the Angel did speak to our B. Lady, in Syriac, which was the language of that time, & place, and not originally in Greek, which for aught we know, our B. Lady did not 〈◊〉 at that tyme. So that, for our parts, we will contemplate her with holy S. Bernard, Ser. de Nativit. Virgins. as a slower which the air of the holy Ghost did not only blou upon, but breath through, that so her delicious odours, might abundantly bestow themselves upon the world. This salutation of the Angel, with full of grace, in his mouth, was such a one, and delivered in such a sense, as by the Testimony of S. Ambrose, had never been heard, In 1. Lucae. or found before according to the understanding wherein it was allowed to her; but was only reserved for her, who was to be made the most worthy Mother of our Lord God. Now what can be imparted more precious in this life, than the Treasure of (e) The incompable excellency, of the Grace of God. Grace? or what proportion can exceed the fullness thereof? The true value of this jewel, is only to be exactly understood by our Lord God himself; because he only understands the infiniteness of his glory, which is that fruit, whereof Grace is the seed. He only is able, outright, to penetrate the true deformity of sin, which is so incompatible with Grace, as that although a soul were defiled withal the sins of the whole world, one degree of Grace, would expel, and kill them all, at the very instant, that it should enter into that soul. And so if any one soul had all that Grace which is in all created souls, any one mortal sin would instantly expel it all. Not only doth it remove deformity, but it endues the soul with such excessive beauty, as makes it, of odious to God, and obnoxious to the eternal fires of hell, most dearly amiable in the sight, of that divine Majesty; and it gives it title, and right to the kingdom of heaven. Not only doth it beautify, but it doth dignify the soul; subliming it, as S. Peter saith, to consort with God himself, and that not after any ordinary manner, but even to partake of his divine nature; and such a soul is treated to all purposes, as a daughter of the eternal Father; a sister to Christ our Lord; a most beloved spouse of the holy Ghost, and a fellow-cittizen, and sweet companion to all the Angels, and Saints, in the kingdom of God. This Grace, is no load, but it lighteneth, it is no dead thing, but perpetually it is living & working wonders, if it meet with no impediment in the soul; as in our B. Ladies it never did. As she was full of Grace, so was that Grace full of fruit. For Grace in a soul, is the mother of all virtue; nay if it be not fruitful, it is not Grace. In that soul of the Blessed Virgin, it did fructify in such strange proportion, as no created thought can comprehend; though shortly I will procure, with reverence, to point thereat. But in (f) The misery of such, as forfeit the Grace of God, for the committing of a vile sin. the mean time, if the dignity, and excellency of Grace be such, how miserable is that man, who for his inordinate desire of a temporal delight, which (besides that it draws him down to hell) is passed as soon as the name is uttered; or for a sum of honour, which, at the most, can make him happy, but by hearsay; or for the ricks of this world, which is but dirt, one degree removed; and which may be stolen, and must be left; (and whilst it is enjoyed, cannot make a man either healthful, or strong, and much less learned, holy, or wise) will be so deadly foolish, as to deprive himself of this celestial patrimony of Grace, which was bought for him, at the high rate of the passion, and death of Christ our Lord; and was imparted to him, with so much love, to the end that by him, and with him, and in him he might eternally be happy. The (g) The unjust Cavil of some men against our B. La. dies honour in being full of Grace. Act. 2. Act. 6. adversaries of our Blessed Lady's excellency, whilst they deny her to be full of Grace, deny that, to God's Mother, which yet they must grant to many servants of his; of whom the holy Scripture saith, that they, after their manner, were also full of Grace. Namely the Apostles, and they who were present with them, when the holy Ghost came down. And particularly, it is said of Saint Stephen the Protomartyr, That he was full of Grace. And yet again, on the other side, they do unjustly accuse us, as though, when we say that she was full of Grace, we sought to equal her, with her Son our Lord; of whom it is also said, by the beloved Disciple, that he was full of Grace. But (h) Of several plepitudes of Grace. joan. 1. even that disciple, both in the same very place makes us know, that there are several kinds of plenitude of Grace. And that the plenitude of Christ our Lord, was of the only begotten Son of God, which was infinitely, after a fort, beyond the plenitude of our B. Lady; as he●s, being as of Mother, was also incomparably beyond that of the Apostles, and S. Stephen, and all the Saints and Angels put together, who are but waiters, in the Court of heaven. Not, that there is any difference, in the very being full amongst them who all are full; but the difference is in the capacity of the vessel, into which that treasure is infused; whereof some are more extended, & more capable; and others less. And it doth also consist, in the various kinds of graces, whereof some are more intense, as also more precious, and sublime than others. The plenitude therefore of the B. Virgin, presumes not to make the least comparison, with that of Christ our Lord; but so also must not the plenitude of other servants and Saints, once enter into competition with the plenitude of the most worthy mother, of the ever living God. The plenitude of Christ our Lord, was of the original fountain of all Grace; that of our Blessed Lady, as of a sweet, and fructifying River; and that of the other Saints, as of inferior streams. So as all of them derive whatsoever good they have from Christ our Lord. But as for others, multae filiae congregauer̄t divitias, tu verò supergressa es universas. The Angels and Saints are all of them full of merits and celestial graces, but the Mother of our Lord God, outstrips them all. The praises of the Blessed Virgin, prosecuted by a testimony of S. Gregory; and an entrance is made, into the consideration of her divine Vertu●s, and first of her admirable Faith, and Hope. CHAP. 88 LET us consider, (a) Our B. Lady is far superior to all Saints in Sanctity. Greg. in 1. Reg. 1. what the holy S. Gregory saith, to this purpose: Potest Montis nomine, Beatissima semper Virgo Maria Dei genitrix, designari etc. The ever most B. Virgin Mary, the mother of God, may be designed, by the name of a Mountain. For a Mountain she was, by the dignity of her election, which exceeded all the altitude of any elected creature. Was not Mary (saith he) a sublime Mountain; who, to the end that she might arrive to conceive the eternal Word, did erect, or raise the high top of her merits, even unto the Throne of the Deity, above all the Quires of Angels? For of the most superexcellent Dignity of this Mountain, Esay (by way of Prophecy) doth say: In the latter days there shall be prepared, in the top of the Mountains, the Mountain of the house of our Lord. For this was a Mountain, in the top of the Mountains; because the altitude of Mary did shine above all Saints. This, I say, Beda l. 2. Histor c. 2. is alleged by the holy S. Gregory the great; who, by S. Bede, is most worthily called the Apostle (b) A due praise of S. Gregory of our Country; & whose high estimation & devotion to the sacred Virgin, it is all reason that we should embrace, & imitate. Since he was the man, under God, who with most tender care, and love of him, and us, converted us, in the person of our progenitors, from Paganism, to the faith of the Son of this Virgin. And we may well rejoice, in having such a Father, and guide to follow, whom we may justly esteem to have been one of the greatest Saints, in the whole Church of God, since the Apostles. And perhaps it would trouble a man, to set such another by him, in all respects; both for the great nobility of his birth; the highest dignity of his calling; the clarity of his wit; the eminency of his learning; his high contemplation in prayer; his admirable humility; his ardent charity, embracing, with his love, such barbarous Nations so fare of, and cherishing, near at hand, all kind of Pilgrims, and poor people. And lastly, his most sweet invincible patience, and joy, in the midst of so many great calamities, and Crosses, as were imposed upon him, by wicked Princes, by plagues, by famine, and by war; & lastly, by a body all loaden with diseases, and pains, throughout all the course of his life; together with a soul, which was deeply wounded, for all the sins of the world. In so much, as the holy Church hath all reason to say, as she doth, thus (c) Rom. Bren. infesto S. Greg. of him: Admirabilia sunt, quae dixit, fecit, scripsit, decrevit; praesertim infirma semper, & aegra valetudine. It is an admirable thing, to consider the things which he said, which he did, which he wrote, and which he decreed, especially being ever subject to a body, which was so weak and sickly. But to return, and thereby to climb towards this Mountain of ours, whereby this Saint understands our B. Lady; it must first be granted, that the virtues are so near of Kin, to one another, as that it must breed, no wonder, if somewhat which I shall range under some one, might be also reduced to some other head. But this perpetual Virgin, was a very Mappa mundi (d) The B. Virgin is the very Map of virtues of the world. of them all. And as in a Map of the world, the several kingdoms thereof, are set out in several colours, that they may be discerned with greater ease; so is it, in the case of her divine virtues, as will be seen in our ponderation thereof. I will only, with reverence, and admiration, point out the chief, that so by them we may contemplate the rest; and these shall be her Faith, Hope, and Charity, her Humility, Purity, and (which includeth both Obedience & Patience) her most entire Conformity to the will of God. In all which virtues, and in all the rest, we believe her to have been as perfect, as S. Ambrose doth insinuate, when he saith thus of her: Lib. 2. de Virginitate Non tam vestigia pedis etc. She seemed to grow in the degrees of virtue, more swiftly, then even she could move her feet. For as much as (e) Her inexplicable Faith. concerned her Faith, she believed that supreme mystery of the B. Trinity, which lay so hidden in the law of nature; and was so little known even in the time of the written law. She had formerly understood thereof, in the holy Scriptures; but now upon the words of the Angel, she clearly embraced, with her belief, the person of the Father, from whom the Son was to be sent; the person of the Son whom she was to conceive; & the person of the holy Ghost, who was to work that high mystery in her. Not only did she expressly believe the mystery of the Incarnation of the Son of God, which till that time, had been but shadowed, under types and figures; but she believed, that in conteaving him, herself should both continue a Virgin, and yet be a mother. All this, & more than this she believed; & that before the Gospel was received, & before her Son was borne into the world? and much more, before he had wrought any miracles; & without demanding any sign, or proof thereof, jud. 6. Luc. 8. as Gedeon, & Zacharias had done. And she believed them, with a farfar greater certainty, and clarity of Faith, than any thing had ever been believed before. Her Faith, in fine, was so great, as that she was canonised for it, by the holy Ghost, in the mouth of S. Elizabeth. And S. Augustine was not afraid to say, Aug. de S. Virg. principio. that although to be chosen for the mother of God, was a kind of infinite felicity and favour, yet it (f) Our B. Lady was more happy in her great Faith than in being the mother of God. S. Tho. 3. p. q. 27. art. 4. ad 2. was a greater, to have been enriched, by the hand of God, with such a clear, and lively Faith. For by virtue of this Faith, she also, continued to believe, and to assist at the Passion of her Son our Lord, when his own people crucified him; and when his Apostles were fled away, as hath been seen. And she expected the Resurrection, with an undoubt, and most constant Faith, without fluttering at the sepulchre, between hope & fear, as others did. How solid was her (g) Our B. Ladies invincible Hope. Hope in God, when, notwithstanding that S. joseph saw that she was great with child; & knew not at that time, of the Incarnation of the Son of God, in her sacred womb. And although she might both with great ease, and honour, have unbeguiled him, by declaring the mystery; yet she rather chose, with strange contempt of herself, to confide in God, that without any help of her, he would both preserve the espousals from being dissolved, and the fame of her virginity, from being touched. How nobly did she conside in God, Matt. 2. who having been enriched by the three Kings (when they adored her Son in that stable) made such haste as doubtless she did, to give all away to the poor; in imitation, and admiration of how God had emptied himself, as it were, of his Divinity, that he might fill her womb, with his holy Humanity. In so much as that when, within a few days after, she went to Present our Lord JESUS in the Temple, Luc. 2. she was (h) Return to the Chapter of the Presentation of our Lord jesus in the ●emple Luc. ●. Levit. 12. not (as was said before) worth the price of a Lamb, but was feign to make an oblation of Doves, which was appointed as proper to the poorest people. Being at that Marriage of Cana, where there was want of wine, she was touched with pity of their poverty. And though her Son our Lord, had wrought no miracle till that time, yet she conceived in her heart, such a most lively Hope, that by supernatural means he would supply all wants; as made her but propound the suit in few plain words; demanding wine for them, in that very form, of only representing the necessity, which our Blessed Saviour himself, was after pleased to use, when he cried out Sitio, upon the Cross. Of the most ardent Charity, both to God and man, which reigned in the heart of the Blessed Virgin. CHAP. 89. BUT who shall ever be able to express her excessive Charity, to God, & for his sake, to man; since according to the measure of the Grace, which is infused into any soul, so is Charity infused; and therefore since we have found her to be full of Grace, we are also as sure that she was full Charity. Our Lord make us so happy as that once we may see that soul in heaven; for till then we may aim, but we shall never be able to hit the mark of her greatness. We have a Proverb and it is no ill one: That (a) Out B. Lady was both a Pilgrim, and a Post, in her way to God. the Pilgrim goes as fare as the Post, & the reason thereof is this. Because howsoever the Pilgrim walks but slowly on; and the Post runs, day and night; yet, for as much as this latter through the much hast he makes doth use to catch many falls; the former, who plants his feet at ease, is perhaps at his journeys end, before him. But now, if the speed of the one, and the certainty of the other, might be so happy, as to meet in any person; what a deal of way, would that creature rid, especially if the time should be long, which were deputed to that travaylo. It is thou, O Queen of heaven, who wert that very creature, running on, in the way of Sanctity, with those most steady, & yet most swift affections of thy soul; as being both the mother, and the daughter of that God, & man, thy Son our Lord; of whom the Royal Prophet did foresee, Psalm. 18. and say, That he exulted like a Giant who was preparing himself for his course. Which was to be, of less way, then from that high hill of heaven, to this low vale of earth. But yet it was with this difference; that as he made such haste from thence hither, by his Incarnation; so the hast thou madest, was from hence thither by spiritualization, (as I may say) of thyself, through thy growing by instants, in all virtue. For, as in the first moment of her most sacred and Immaculate Conception, her soul was endued, with such a large portion of divine Grace, as might become the Dignity of God's Mother; to which from all eternity she was designed; so did she instantly cooperate therewith, in all perfection. And that cooperation, did, as it were, oblige Almighty God, to enrich her, with new degrees of Sanctification; and that again, produced new acts of most humble, and most faithful love, in her, by way of Retribution. And, in this manner, did that happy (b) The continual most happy strife, between the Grace of God & the soul of the sacred Virgin. strife continue, between the omnipotent and most communicative hand of God, and that most capable, pure, holy heart of the Blessed Virgin, during so many millions, of millions of moment, as might run out, in seaventy two years of time, which according to a very probable opinion, was the last period of her mortal life. So as this posting Pilgrim, did set out, in the way of Grace, and of the love of God, as early, as the first instant of her Immaculate Conception, & she continued therein, till the last of her life, which was very long. And in all that time, she lost no one minute; and every one of her acts, was performed with incomparable, and complete perfection. And although in all that journey, they wind was ever on her side, since the Foams peccati, or Concupiscence, was never permitted once to breath against her; nor any inclination of sense, to oppose the impulse of reason, which driven her on; yet in the running through that happy race of hers, she was visited (besides all the rest) at (c) Of two admirable increases of Grace in the soul of the sacred Virgin. two several times, by such a vehement power of God's spirit (namely at the instant of the Incarnation of the Son of God in her sacred womb, & again afterward, upon the descent of the holy Ghost, which he sent from heaven into her heart) that she had such wings added to her soul, as made her no longer go, but fly; and she sent all her thoughts into God, incomparably with more force of love, than any arrow is shot out of a bow, by the strongest hand that life's. And who shall then be able, to measure that (d) The bottomless se● of the love of God wherein the B-Virgin, did for ever sa●●. bottomless sea of her love of God? Who shall be able, to soar into the height of those divine contemplations, whereby that soul was transformed in him; fare and fare beyond the understanding of all the spirits in heaven; whilst yet she walked up and down, the world, in a garment of flesh and blood, amongst the children of men? What sighs & tears of admiration, and most humble joy, would she be dispatching up to that throne of Majesty, in whose light so inaccessible, to other folks, she did so clearly see, the bottomless pit of nothing, from whence, the sweet strong hand of God had brought her, and the worse than nothing of sin, from which he had preserved her, by his first abundant Grace; and that afterward he had enriched, and sublimed her so fare, as both in dignity, and sanctity, to make her the very top, and Crown of all mere creatures. If (e) A most excellent affect of S. Augustine. Confess. l. 11. cap 2. S. Augustine could say to God, with incredible internal joy of heart, Et intrem in cubile meum etc. Let me enter into my most retired chamber, and let me sing Love-songes to thee; sighing out certain unspeakable groans, in this pilgrimage of mine. And calling the heavenly jerusalem to remembrance; with my heart enlarged and turned up towards it. jerusalem which is my Country, jerusalem which is my mother. And I will remember thee, who art the ruler of it, and the illuminatour, the tutor, the Father, the spouse, the chaste and strong delight, the solid and sincere joy, and all unspeakable good things put together, because thou art the only true and supreme good. What kind of notes, and songs, of Angelical, and Seraphical love, do we think, that this spiritual Nightingale, this Turtle, this both everliving, and dying Swan, would still be singing, and sweetly mourning out to God? In respect of whom, although S. Augustine, being set, not only by other men, but even by many other Saints, were as a furnace of fire, being compared with some single coal; yet the same S. Augustine in respect of her, was no more than a single spark, in respect of a whole sphere of fire. An inexplicable thing it is, to consider the (f) Profound rest & perpetual motion, were coupled in the soul of the sacred Virgin. profound rest, together with the perpetual strife, and motion of her soul of love which was both continually enjoying God, and yet continually earning towards him. Continually labouring to do him most faithful service, and yet continually feeding upon the precious fruits of those very labours. But because she fond, that Man, was the thing which he most loved, next to God, as being his Image by Creation, and his own purchase, by Redemption, and that she most actually & most purely, clearly saw the Son of God, and her at that time, in such labour, and pursuit of man's good; with so much forgetfulness (as it were) of his own Majesty and glory; and that afterward he left his life, upon a Cross for our Salvation; it (g) The incomparable and most ardent love which our B. Lady bears to ● all mankind. is not to be declared, nor yet conceived by us, what an unquenchable love, she also had to the good of men. Imploring God, for all that mercy which their misery did need; and by her own excellent example, giving them patterns which they were to follow; and procuring both increase of comfort, to them who had store; and the access thereof, to such as she found to be in want thereof. This may evidently appear, by those two excellent patterns, of that whole piece of her love, which have so often been produced, and which she delivered at S. Elizabeth's house, & the marriage of Cana. Especially if the circumstances be pondered well both of the difference in Dignity between her person and theirs, and the haste that she made to be communicating her favours to God's creatures. Towards whom the ardour of her affection was so great, that it seemed by the much hast she made in those two mysteries, as if she had not been able to contain it. The impenetrable profound Humility, and the perfect, & supercelestial Purity, of our B. Ladies both body and soul; and wherein the height thereof consisteth. CHAP. 90. I Come from the Theological, to some chief Moral virtues; & behold how deep she ●aid the foundation of Humility, that her building might reach up as high, as heaven. She considered with perfect clarity of understanding, that from all eternity, she had been nothing, as was touched before, till the omnipotent mercy of God did prevent her, with those first unspeakable, & unconceaveable graces, without any merit on her part. She knew well, as hath been said, that (a) The ground of our B. Ladies most profound Humility. she was no more, than a mere creature, of the race of the sinful Adam; and that she might have fallen into as many, & as grievous sins, as the rest of mankind, was subject to, if the sweet goodness of God had not prevented, and presered her still, with most particular favours. By the light of this knowledge, the most sacred Virgin did esteem herself, as the meanest creature of the world; and she cordially despised herself, as a thing, in herself, who deserved to be, of no account at all. Not, but that she well knew, what gifts she had received of our Lord God; or that she took herself into contempt, as thinking meanly of them (for them she esteemed, and she reveared God for them, as she had cause;) but she esteemed herself, in herself, no more for them, then if she had not had them at all. She was yet further from conceiving, that she was to contemn herself as if she had commited any sin (for true (b) True Humility is ever grounded upon Truth. Humility is grounded ever upon certain truth,) and therefore as indeed she did never sin, so neither could she think, that she had sinned) but she despised herself, because she clearly saw that, of herself alone, she had nothing which was good; but that all was of God, and that to him, all thanks were due; as they also were for his preserving her, from all those sins, into which she might have fallen, if our Lord had not prevented her, by his grace. This mean conceit of herself, the most sacred Virgin, made appear, when she was told by the Angel in the name of God, that she was elected, to that highest Dignity, of being the Mother of the Son of the most high; which was the greatest Dignity, whereof any mere creature could be capable. But yet she was so far, from taking complacence in herself, upon that reason, that the text affirms her to have been troubled at them. So that the Angel thought it his part, to give her comfort afterward, by letting her know that it was not he, but God himself, who did her that honour. But (c) How our B. Lady was troubled, and in what sense she was not so. the while, we must not think, that this trouble of hers, was any such thing, as could deprive her of the clear discourse of reason; or of the peace, of that immoveable soul; though, for as much as it was a motion of holy fear, & modest shame, to find herself so much esteemed; it shows what an impenetrable sort of humility, she had in that deep sweet heart of hers, & how profoundly she thought herself unworthy of honour. So that finding herself, at the very instant, to be sublimed to such a height as that, she did not yet esteem herself, one grain more worthy, in herself, than she did before. Whereupon she took no titles which might then belong so her present state, as of Queen of Angels, Lady & Mistress of the world, or elected Spouse of the holy Ghost. Nor did she prefer herself, before them meanest creature of the earth; but settling her soul, in the lowest, & meanest place of them all, she gave herself the style of a handmaid or slave. In c. 1. Lucae. S. Ambrose wonders at this Humility, & I wonder not at him for so wondering; for the Angels themselues are not able to do it, as it deserves. This virtue she also discovered, in strange manner; when, upon those great praises, which S. Elizabeth proclaimed to be her due (both for the prerogatives which she had, in herself, & for the wonders which had been wrought, in S. john, upon the only hearing of her voice) this sacred Virgin, refused outright, to accept thereof; and instantly running into her most humble heart, she fell into that divine Canticle, Luc. 2. wherein she ascribes all the glory of her greatness, and of that felicity of hers, which was to be celebrated for ever, by all the Generations of the faithful, to the only omnipotent mercy, of our Lord God. Of the sovereign Purity, Greg. Ni●●. in Orat. de humana Christi Generate. Aug. de S. virginitate c. 4. Beda hom. de Eest. Annunt. Anselm. hom. Intravit jesus. Bern serm de Nativitat. Mariae apud Canisium l. 2. c. 14. of this sacred Virgin, as it were a most blasphemous sin to doubt, so were it simplicity to dilate the consideration, of a thing so clear, into any great length. She embraced Chastity, & she vowed it; though formerly both in the law of nature, & even in the written law there was little notice of it, & less practise. And as fecundity was much esteemed, by the jews, so was the want thereof, a note rather of reproach, & infamy, than otherwise. The people of flesh & blood, do often choose rather to be infamous, with the loss of virginity, them glorious by the preservation thereof. But this Queen of Virgins, did love, not only to be contemptible in the eye of the world, but even to excuse herself from accepting to be the very mother of God; rather than she would endure to think, that the flower of her virginity should once be touched. Yet touched it was; but first that was, by the holy Ghost himself; & then instantly afterward, by the increated Son of God, who reposed so many months, in that Angelical Cradle, of her sacred womb. But that touch, was so fare from blasting it, as that it endued it, with most precious odours, which have perfumed the world. And if before that time, her Virginity were but in flower it was now grown to be, both in flower, & fivite; being highly sanctified & sublimed, by that Elixir (d) The sacred humanity of Christ our Lord. of heaven, which turneth whatsoever it toucheth into gold. The integrity of her sacred body, was the least part of her divine Purity, for her soul was that which did excel. That extended, not only to the absence of any thing, which was contrary to Chastity; but (e) This indeed is true and perfect Purity. to a forbearance of taking the least contentment, or delight in any thing created, but only in God, & for God. No thought, no care, no desire, or joy, did ever presume so much as to solicit that superexcellent soul, but only how to comply with her unspeakable obligation to Almighty God, by perpetual working, and yet profoundly contemplating those divine attributes of his, upon which from the first instant of her Immaculate Conception till that other of her most glorious Assumption, her mind (as hath been said) did beat and boil in continual acts of most ardent love. This indeed was to be , in the most eminent degree; To be doing that on earth, which the Angels are doing in heaven. Whose incessant actual love, S. Augustine doth thus express: Confess. lib. 12. c. 11. Quod perseverantissima castitate Den hauriant; that they are sucking up God himself, with a most perseruing Chastity and purity of mind. When the Son of God, and her, was sucking at the sacred fountain of her breast, for the relief and maintenance of his precious life; how would that divine Virgin (f) A happy exchange. Mother, be sucking the while, at the fountain of his Divinity, for the delighting, & inebriating of her soul? How instantly did she, upon all occasions, give back all praises, and attributes of estimation, and honour to God, though they had been sent down to her, by the Trmpets of heaven, and by tongues of truth itself, as hath been said. When other creatures are praised they seldom send the praises back as clean as they come, but their minds being moistened by self-love, are still retaining some impression thereof more or less: Lumen siccum optimae anima. It is an excellent choice soul which so flameth up towards God as not to be softened or steeped in humane affections. It was, with our B. Lady, in the case of the praise or honour, which was done her, as it would be with a wall of Diamond; towards which some ball were sent; and the harder it should be driven, the more forcibly and quickly it would return again. What ball could be stronger driven, then that she should be proclaimed, the Mother of God, by an Archangel? and what more stiff repulse could be made to the praise which did result thereby, then that instantly, she should prostrate, and protest herself to be no better than his slave. If such were the perfection of her Purity of heart, at that time, (which I would to Christ, we did not want words so much as to name) what would it grow to be, after so long cohabitation with that God, her son, for the space of tree, and thirty years? He (g) The power of the presence of Christ our Lord. whose presence, even for one minute, in such sort as he was pleased to affaord it to her, were able to make any dissolute, and disordered heart, become Saintly and pure; and indeed to make a kind of heaven of hell itself. I adore God, in his B. Mother; and I admire the perfection of her happy soul; and in the least of her actions, and words, I see another manner of Abyss, without a bottom, then in all the Saints and Angels, put together; but that which most amazeth me, is the plentiful Region of her purity, & the incorruptible fidelity, of her soul towards God. Which was so perfectly dead to itself, and so full of springing life, and motion to him, as (h) The Nonplus ultra of the Purity of the B. Virgin. that instantly, she did ever, return his graces back again, (wrapped up, as in so many Love-letters, of adoring thanks, and ardent sighs) as clear, and pure, as God himself had sent them down, without the sticking of one grain, or crumb of dust to her. And therefore now, if she were so absolute in that inward, and profound contempt of herself, we shall cease to find it strange, that so entirely she contemned exterior things. And yet, of itself, what a wonder was it, for the Queen of heaven and earth, to be so joyfully delivered, of the ever living God, in his mysterious Nativity, as we have seen before, with all the circumstances of disadvantage, & dishonour, that could be thought. But the want of all worldly things, was that sumptuous banquet, upon which the soul and body of the B. Virgin loved to feed; for love of him, who had emptied himself into that Humanity, for love of us; and which obliged us thereby, to discharge even the lawful love of all other things, wherein the height of purity doth consist. Of the inexplicable Conformity of the will of the B. Virgin, to the holy will of God in all things, how dear soever, it might cost her. CHAP. 91. FROM hence did also grow, that entire Conformity of her will, with the holy & wise will of God; which as she had never overshot in the prosperous part of her life (as at the salutation of the Angel and S. Elizabeth, & when her Son was adored, by the three kings, in his royal throne, of her lap;) so did she never fall short of it to the breadth of a hair, in any affliction or tribulation. We saw before, in part, what her Humility was; and how profoundly low it laid her own account; and how pure she kept her heart, from any complacence in herself, upon those highest praises, wherewith the Angel and S. Elizabeth did adorn, & celebrate her grace & greatness. We (a) How deeply true humility abhorreth praise. know withal, both by the clear light of truth, and by the faithful records of Saints lives, that an ambitious person cannot more greedily hunt after praise, than a soul truly humble, will shrink in, and avoid, and abhor the same. And if, even a man, who is but moderately vain, will not easily be induced, even for very shame, to praise himself very much, and with deliberation; what an unspeakable aversion, must needs that most humble, of all humble souls, have had, from all extolling of herself. But yet, since the will of God was such, Luc. 1. and that the holy Ghost, was pleased to use the instrument of her tongue, which, of itself, was so truly a lover of holy humble silence, towards the proclaiming of her own prerogatives, and greatness, she did most joyfully concur to praise herself, and to avow, that God hath done great things to her, and that for them, all Generations should call her blessed. It was the will of God, that her Son should fly, as by the wings of her arms, into Egypt, for fear of that Kite King Herod; and she went, upon a minute's warning, with a Conformity, (b) How a will, which is in a conformity to the will of God, must be both supple, and stifie. as stiff as any rock; & withal, as supple, and gentle, as any wax; & with a resiguation so profound, as not so much as to ask, when she should be freed, from that Cross. It was God's will that S. joseph should have the honour of the Angels visit, Matt. 2● & that she should obey a man, whose incomparable Dignity did much consist in this, that he was admitted to take the care of her, and to do her service: yet behold, she did punctually obey all his orders, in her delight to be complying, with the commandment of our Lord God, as if she had been the beggar, & he the King. And that we may see, how many businesses the holy Ghost is able to do at once; and how by commanding some one thing, he giveth matter for many souls to persorme, the acts of most heroical virtue at the same time, revelentur ex multis cordibus cogitationes; it will not be a miss to consider (as infallibly the thing is true in itself) that as it was a point of most humble, and pure Conformity for the B. Virgin to take law, from (c) How holy S. joseph was mortified in being obliged to give orders to our B. Lady. S. joseph; so was it matter of excessive mortification, to his most holy, most wise, and most faithful soul, to give directions, as by means of revelation, to that superexcellent mother of God, whom so profoundly he did reveare, and admire, saving only that he also, would obey the divine will therein. But to return to the Conformity of the B. Virgin; and to make short in this particular, and to say the chief of that which can be said in a word: It was the will of our Lord God, that his Son and hers, being both God, and man, and, even as man, being the most innocent, and most excellent, holy person, that ever was, should be put to the grievous, and most ignominious death of the Cross. And she saw, that he had been buffeted and dragged, and hoodwincked, and scourged, & Crowned with thorns, & pierced with nails; and defiled with spittle; & defamed with slanders, and profaned with blasphemies; & exposed, stark naked to the view of the world upon that top of a hill; and placed between a couple of murdering thiefs; and so he continued, till at last he parted with his precious life, being all dissolved into a very fountain of blood. This I say, she saw; and because his death was agreeable to the will, and the manner of it, to the permission of our Lord God; she resolved with ineffable strength of mind, to will all that part of his death which God would; and to permit all that, which he (d) The unspeakable comformity of our B. Ladies will to the will of God. permitted. And she laid herself so wholly aside, as not only not to give it the least impediment, but not so much, as once to harbour the least thought, that way. And notwithstanding that she grieved at it, more than all the creatures of God together, could have grieved (though all their grief had been summed up into one drop of grief) since she loved him more than they all could do, and the grief took measure by the love) she yet looked on, whilst this was done; and she stood upon her feet, which is the posture of strength; and she turned her heart up to God, by way of offering up even that Son, in union of his own divine oblation; and she endured all that torment with invincible patience. And whilst (e) What a miracle of grace was this. Luc. 1. the sword of sorrow, which S. Simeon had foretold, and which for the space of so many years, she had, with a most steady eye, foreseen, with the point still turned towards her, and with a most careful heart considered; and which she was then, in the very act of Feeling, to pass, and transpierce her very soul; yet neither in so many years, was that Mare pacificum, that profound Sea, of her sweet soul, once troubled at it; nor, at the foot of the cross, did she utter any one word of less Conformity; nor express otherwise, any little show of womanish, & weak complaint. Nay S. Ambrose who considers her, in this most dolorous, but yet most glorious state, dares not affirm, the she did so much as weep: Stantem lego, flentem non lego; Ambr. de obitu Valent. prope sinem. I read (saith he) that she was standing at the foot of the Cross, but I do not read, that she was weeping for the Crucifix. And to increase the wonder, let it be further considered, as it is most true, though she had such grief, as hath been said, for the torment, and death of Christ our Lord, which was the effect; yet incomparably she had more grief for the dishonour of God, and the sin of man, which was the cause thereof. But still howsoever, she was all resigned: and so, in conformity, of the most excellent will of God, as still to stand, like an immoveable marble tower, in the midst of such a world of waves. To conclude therefore, concerning her virtues; she had not, in her whole life, one thought, whereby she did not exercise some virtue, or other, in all perfection. Nay if we be so miserable, as by one, and the same act of ours, to offend sometimes against many virtues at once; (f) Our B. Lady did exercise, at once, many virtues, in the top of perfection. how much more sure was her divine soul to be, like a huge rich Carbuncle cut full of faces or squares, & to comply by every act of hers, with the obligation, & perfection of many virtues at once. And those virtues had the very properties, which her own excellent person had; for they were not only most purely fair, for as much as concerned themselues; but most chastely attractive, and actually fruitful, in the mind of others. And God alone is able to nmber up, those innumerable millions of virtuous acts, of all kinds, which have been wrought by Christians in imitation, & contemplation of her virtues. And not only have men produced them, by her example, but when that was done, they have refined, & perfected them, in a high degree. And yet still withal, they conceive, and consider, and feel themselves, in their very hearts, to be, but as unprofitable servants, as Christ our Lord commandeth all the world to think they are, when they should have done all they could. Wherein no soul hath reason to find difficulty, when it remembers this holy mother of God, who would know herself, by no better name than of his slave. The entiere Conformity of the B. Virgin's will, to the will of God, is prosecuted; And it is showed, how a world of privileges, and perfections, which seem incompatible, were assembled in her. CHAP. 92. VERILY we Christian Catholics, are much bound to God, for infinite (a) Out Lord doth seek to draw us to him by objects of incomparable strength & sweetness. favours; & it deserveth to go amongst the greatest of them, that he sets before us, such puissant & yet delightful objects as these. A God incarnate, dying upon a Cross, and an Angel incarnate, and more than a whole Choir of Angels, in the person of his B. Virgin Mother, at the foot thereof. They draw us up towards them, by depressing us down, below ourselves. For even what Saint, will not run out of countenance as fare as the feet of shame can carry him, and shrink into a feeling knowledge that he is indeed a kind of nothing, if he be compared, I say not only to Christ our Lord, but to our B. Lady? When the body is tormented, the mind will help to hold it up, but when the Martyrdom is endured, by a sword of such sorrow in the soul, what is able to stay it, but such a perfect obedience, and patience,, and love, as hers; which tied it, after an immoveable manner, to the pillar of God's will; and which (b) The house of our B Ladies heart was immoveable planted that house of her heart, upon a rock so firm, as could not once be shaken, by all the waves of earth, and hell. The visible Sun did hide itself at that time, as in the discourse of the Passion was declared; & so also did the invisible Son which was the the Son of this sacred Virgin, hide himself in her. For where did he shine, and burn, but there? Cant. 2. Dilectus meus mihi, & ego illi, was then the word of them both, hand to hand; and she might well affirm in a much more eminent manner, Coloss. 3. then S. Paul, that her life was hidden up with Christ in God. What (c) Our B. Lady did abound with things which seem incompatible with one another. a world of things, which seem incompatible with one another, do we see encounter, and embrace themselves, in this sacred Virgin? In her, we see affliction and joy; Nobility and poverty. A clear knowledge that she was the Cedar of Excellency, with a perfect contempt, and making herself the shrubb of hyssop by humility. The fire of Charity, and the snow of Purity. Her person upon earth; her conversation in heaven. A child of Adam in nature, and his mother in Grace; and a child of Christ our Lord in grace, & his mother in nature. So that she is both mother and daughter; nay she is both Virgin, & Mother. In her sacred womb, she coupled God and man; Eecl. 42. Et qui creavit me, requievit in tabernaculo meo: and he (saith she) who created me, hath reposed in this (d) Her sacred womb. Tabernacle of mine. She gave a new, and that an Eternal being, to him, who gave the total being which is enjoyed, both by her and all other creatures. She was Gravida, as S. Bernard saith, but not Gravata, great with child, but it was a burden without any weight. For she carried him in her womb, who carried, and conducted both him, and the world, in his three fingers. S. Bern. hom. 3. super Missus est, post med. She was turbata, non perturbata; troubled at the salutation of the Angel, but not disturbed by it, as is also affirmed by the same S. Bernard. She is a fair full river, which could never fall; but did over flow so far as to be a Sea, but subject to no tempest; and always, if we will, we may glass ourselves in her smooth & shining waters. A Sea she is, to sail in; and a port to rest in. She is also a well sealed up, Fons signatus. Cant. 4. but yet we may all draw that from thence, which will quench our thirst; for she is not only well, but water. She is also a garden shut up; but yet we all may gather of those excellent, Hortus conclusus. Cant. 4. and odoriferous flowers. Nay though she be a garden, herself is also a flower; and the best but one, in all that heavenly Paradise of God. She is the true mother of Pearl; but yet withal she is a Pearl; and the richest after that other, which doth adorn the Throne of the Divinity. She is the woman, whom, in the Apocalypses, Apoc. 1ST S. john saw clothed with the sun; and he also saw, in his Gospel, of Verbum caro factum est, joan. 11 that the Son was clothed and kept warm by her. She is also said to be like the sun in brightness, yet not glareing, or dazzling; but together with the brightness of a sun, she hath the sweetness, of a never-wayning or changing Moon. She is sweet, but strange after the example of Christ our Lord, Sap. 8. Qui disponit omnid suaviter, & pertingit, â fine usque ad finem fortiter. And for this, she is also said to be Terribilis, ut castrorum acies ordinata; as terrible as a battle placed in good array. The terror, which a complete Army gives, is great; but that is only to the enemies; for, to friends, it is a spectacle, both of security, and glory. She (e) The most sweet condition of our B. Lady Cant. 4. conquers with courtesy, and mercy; or if she do it, by force, yet is it not to kill, but to take prisoners; & to enchain them, in the arms of her protection. She is that strong Tower of David; but yet withal, she will needs be so weak, as to yield herself, upon the call of any afflicted creature. In (f) How our B. Lady was allied & linked with all the three Persons of the B. Trinity. fine she had God the Father, for her Father; and God the Son for her Son; and God the holy Ghost, for her Spouse. Her Son was wholly his Son, in one of his natures; & his Son was wholly hers, in the other; and yet it was but one, and the self same Son of them both. Who as he did infinitely (after a sort) every that Humanity which he received from her; so it became his Majesty and greatness, and wisdom, & goodness (besides his filial reverence, and love) to impart himself to her as hath been said, in the most abundant manner, and withal those privileges, & graces which any mere creature could receive. Of the several devotions that wè are to carry to our B. Lady. CHAP. 93. NOW therefore this glorious Virgin, being given us, by the gracious hand of our Lord God, to be our mother; and she, withal, being a mother of such Sovereign excellency, as we have seen; it will remain, for us to acknowledge, the infinite obligation which we have to our B. Lord, for such a (a) How enriere devotion we are to carry to our B. Lady. benefit; and to consider how great devotion, and humble affection, we ought to carry towards her; that so we may obtain the more abundant blessing at her hands. This (b) Where in that devotions doth consist. devotion and humble affection will consist, and aught to be expressed, by our procuring to have her much, and with a mighty estimation in our memory; To congratulate & rejoice, withal the powers of our soul, for her glory; To dilate, and spread the fame of her excellency; To implore her aid of our misery; And lastly, & chief, to imitate her Humility, her Purity, & her Charity, with all the rest of those divine virtues, which triumphed and reigned in her holy soul. We Catholics, do all esteem her as we ought; and I will persuade myself that such as are not so, (if yet withal they will pretend to believe in Christ our Lord) will begin to do it. If any of us had interest but a little-little piece, of one of the corruptible garments of Christ our Lord, how happy, and how rich would he esteem himself, in the part which he might have, in such a jewel? And if that piece, were of that garment in particular, which he had worn next his own sacred flesh, how much more would he glory in such a treasure? Now although we have no such Relic of our own, as this; yet by the providence of God, his seamelesse coat, is extant in the hands of the Church. And because it had the honour, to touch his sacred body, there is no Monarch in the world, who ought not to adore God for that favour; and who may not lick the dust of that ground, upon which so precious a jewel were conserved. What are we then to think, and what to do, In Hypopante Domini, apud Canisium. towards this Relic of God, the B. Virgin, of whom it is said by Methodius (that excellent learned holy Saint, and Martyr, who was celebrated so greatly by Saint Hierome;) That she was the garment, and cloak of Christ our Lord, which he, being the true Elias, did leave to us, when he ascended up to heaven, that so his spirit and grace, might doubly come down upon us. For not only had he touched her and been clothed by her, but he lodged also in her precious womb, many months; and alone it was, that himself had taken a body, which might be touched. He was then in effect, but one, and the self same thing with her; and so truly are (c) The straight union between the mother & the Son. the mother, and the child reputed both to be, then but one, that they have both, but the good Angel of the mother; and the child hath none of his own, till he be severed from her, by his birth. And yet even afterward, it is rather a separation, in respect of place, than a division in respect of nature; for in that consideration, they are, in effect, still the same. With what an admirable, tender, and most reverend love, must we therefore resort to this mother of God, who was once one thing, with the Humanity of the same God; and who never after, grew so much less one, in the way of corporal union, as she did, by moments, go increasing in the union of her spirit with his. We see what respects, are carried even to Reliquaries made of metal, if the Relics which they keep, be well authorized, & of some Glorious Saint. And much more we know, that the sacred Chalice is not so much as to be touched, but by Ecclesiastical persons, for reverence of the B. Sacrament, which it contained therein. Dear (d) Our B. Lady is the Reliquary of God himself. Lord and how highly reverently, are we then to touch this Reliquary, of the divinity of God; since the matter whereof it was made gave matter, out of itself, for the making of his humanity, which was the very Relic itself! How Religiously are we to approach to this Custodia, which did minister the Corn, whereof that bread of heaven was baked, by the fire of the holy Ghost, wherewith the whole world is to be fed for ever! For then do we approach to this Custodia, & then we touch it, when we aspire towards her, with our pious affections, & devout prayers, which are the hands of our heart. Most happy are those souls, to whom our Lord imparts a cordial, and filial devotion to this Queen-mother of heaven; for they read that truth written in their own hearts, which others do but read in books: Namely that it is a great sign of Predestination, to be particularly devoted to her. And if I were disposed to prove, that an aversion of the heart, from doing her honour, and service, were an evident sign of Reprobation, in punishment of that, and other sins; I (e) The filthy life and fearful end of such as have opposed to the honour of B. Lady. Vide Canis. l. 5. c. 20. should need but to make a Catalogue of such as have maligned her. For the proof of this latter truth, let Nestorius, jovinianus, Heluidius, with the impure Apostatas of this last age, be looked upon, and let their wicked life otherwise, be considered, together with the fearful end, to which many of them did arrive. And so also let them look back with their memory, upon Copronymus, that most flagitious Emperor, that bloody, lascivious Sorcerer; who by laws solemnly made, did deprive our B. Lady, both of her due estimation, and invocation: Apoc. 13. Et aperuit os suum in blasphemias ad Deum, blasphemare nomen eius & Tabernaculum eius; and he opened his mouth in the way of blasphemy against God, and his holy Tabernacle. And afterward, he died blaspheming God himself, through the torments of most loathsome diseases, which carried him, from hence to hell. On the (f) Compare the persons who have been devoted much to our B. Lady with those others. other side, let it be weighed, what excellent Princes they were, who, from time to time, have done right to this Queen of heaven, by erecting Temples in her honour. As Constantine the great, S. Helen, S. Pulcheria and Charlemagne, to omit innumerable others. And what worthy holy persons, they also were, who have written in her praises, and commended themselves with humble devotion to their intercession; and who withal, have filled the world, with the odour of their exemplar and holy lives; as namely S. Athanasius, S. Basil, S. chrysostom, S. Gregory Nazienzen, Petrus Chrisologus, S. john Damascene, with troops of other Fathers of the Greek Church; and of the Latin, S. Ambrose, S. Augustine, S. Hierome, S. Gregory, Venerable Bede, S. Anselme, S. Bernard, and worlds of others, whose books are full, besides the testimonies of prayers to Saints, and sometimes to such as had then lately lived with themselves; (and how much more to this Blessed mother of God, this Saint, Superior to all Saints, under Christ our Lord) whose honour they have defended from all Heretics. Some of whom, had taken pleasure, and pride, either to degrade her body from integrity, or her soul from Sanctity; and who have, withal, discouraged, & dissuaded the world, from procuring by their prayers, to her, to obtain the effects of God's mercy, towards her children. And when it shall be found, what a difference there is, between these two troops of men; both her adversaries, I hope, by so lively examples will be reduced, and her humble servants, and obedient Sons will be animated to the increase, and doubling of their devotion towards her. Which the Saints of all ages, have delighted in; and which (supposing that she is the mother of God) the very light of reason, doth enforce; and which God himself hath approved by innumerable most undoubted, both corporal, and spiritual miracles, in all the corners of the Christian world. The pity of our B. Lady towards us now that she is in heaven, is set out, and shown to be fare beyond what it was, when she lived on earth. And this discourse is concluded, with a Prayer to her. CHAP. 94. IF whilst (a) A particular ponderation of our B. Ladies unquenchable charity whilst she lived on ●●●th. 〈◊〉 1. she was here, in this mortal life, she would vouchsafe, being the mother of God, to express such an act of Humility, and Charity, as cost her pure feet so many painful steps, over that hilly Country to S. Elizabeth. If she put herself upon that labour, immediately after she was announced the mother of God. If, it was not any visit, of compliment, but that by her presence, she was the means of enriching the body, and soul, and Son, of that Saint, with celestial graces; And that she went not, to come quickly away again; but stayed assisting, & serving her, for the space of three months; in all which time, S. Ambrose excellently ponders, Luc. 2. l. 1. Cō. S. Luc. c. ●. how much S. Elizabeth must needs be sanctified, by the divine conversation of the sacred Virgin; since the first show of her presence, wrought such wonders in her. If the sanctification of S. john, were the first spiritual increase, which our Lord incarnate wrought in hearts; and it was done by means of this B. Virgin; and the first corporal miracle was also wrought by her means, at the Marriage of Cana, when she would descend so low, as to assist at the dinner of people, who were so very poor as that they were not able to have wine enough for their most solemn Feast? If of herself without being desired, she had an eye, upon their wants, and a heart which wrought towards the relief thereof? If she had compassion of them, not only concerning some such thing, as bread; which had been of mere necessity; but for the obtaining of wine, which is a creature, chiefly ordained for our delight, and comfort? If to procure it, she solicited her Son our Lord, to work a miracle, in their favour, which, till that time, he had never done; and yet he would not fail to grant her suit? If, as soon as by her prayers for them, she had induced Christ our Lord, to give them wine; she did instantly turn her praying to him, into a kind of preaching to them; advising them, to do whatsoever he should require at their hands, through the dear solicitude and fear she had, lest otherwise they might have failed of due obedience (especially when she knew, in what manner, he went to work the miracle) which was first to have the vessels filled with water, which might have seemed to be a very contrary means to the desired end, which was to help them to a supply of wine? If these things, I say, were done by her, when her Charity was far less, (b) A comparison of what our B. Lady, was on earth to what she is now in heaven & her state incomparably inferior to that, which now it is: what person is that so unworthy, whom this Queen of heaven will not avow, & own from heaven? What wound of any soul, is that so grievous, which she will disdain to dress? & what want of comfort can that be so extreme, which she will not employ herself to remove, by interceding to her Son our Lord? Now that those Lillyes of Purity, and those Violets of her Humility, & those red Roses of her burning Charity, & Patience at the Cross, are transplanted out of the desert of this world into that garden of God, in heaven. For thither is she assumed, both in soul, & body, to the fruition of more glory, then is possessed by all the Angels, and Saints. There, is she ingulfed, in the bright vision of God, where she sees, and in whom she love's, all the souls which have recourse to her, with incomparable Charity, and care. And if S. Augustine, could truly say of his deceased friend Nebridius, who was gone to God: Confess. l. ●. c. ●. I am non ponit aurem ad os men etc. He doth not now lay his ear to my mouth, but he applies that spiritual mouth, to that spring of thine; and he drinketh wisdom, after the uttermost rate of his own greedy thirst, being happy for all eternity. Neither yet, do I think, that he is so inebriated with thee, as that he can forget me; since thou, O Lord, whom he is drinking, art mindful of us. If S. Augustine, I say, could thus reflect upon Nebribius, who shall be ever able, to express the perpetual memory, or rather the ever present sight, and care of us, which the mother of our Lord God, now reigning in such glory as becometh such greatness, hath incen parably, more tenderly, & more lively of us, then S. Augustine's Nebridius, could have of him. So much more, as she was made our mother here; & so much more, as (now that she is there) she drinks whole seas of God, for any one drop which Nebridius could drink, & consequently, as she is more perfectly happy, & transformed into that Abyss of charity, God himself; whose love, & desire, & care of our eternal good, is infinite. Proceed, therefore O thou glorious Queen, in being glorious; & reign thou for ever, under God alone, over all his creatures. Proceed, in being gracious to us, thou who wert so full of Grace, even before thou wert made the mother of God. Thy soul did magnify our Lord, at the visit which thou gavest to S. Elizabeth, with (c) The princely gratitude of our B. Lady, expressed in the Magnificat, to our Lord God. more delight & joy, than ever had been conceived, by any creature. And thou didst them, most divinely express his goodness, to thee, in a manner of Court, so choice, & noble, as might well declare, that thou wert born a Queen; thou didst sing Magnificat to our Lord, for having respected, &, as it were, cast an eye of favour, towards thee. And how truly indeed wert thou as good as thy word therein, when thou saidst that thou didst Magnify, or make great our Lord. For whilst he was bestowing those great favours upon thee, according to those other words of thine, Fecit mihi magna qui potens est, & sanctum nomen eius: Our Lord hath done great things to me, and his name is holy, thou wert, even very then, returning those great things again to him; with the addition of thine own most humble thanks. So that the greater he made thee, the more great and glorious he was also made by thee. And beside, how couldst thou make him show more glorious; and more great, then in saying, that, with the cast, as it were, but of an eye, he had made such a mother for himself as thou. This Magnificat of thine, is celebrated with diligent, and daily devotion, by the holy Catholic Church, in memory of that high joy, which thou hadst in thy Angelical heart; when the holy Ghost, expressed itself, by that well tuned Organ, of thy tongue. But now, O sovereign Lady, that thou art all transformed in God, thou art singing it out, in a far higher strain. Thou canst not say any more, that he but casts an eye of favour towards thee; for now he looks upon thee, with a full face; and thou art able to see him, as thou art scene. 1. Cor. 13. And since the more thou seest of him, the more dost thou also, see of us. Vouchsafe to implore his mercy towards the relief of our misery, which thou canst not but find to be extreme. Behold us who are children of thy soul, since by Faith, thou becamst the mother of all such as were to live by Grace. And intercede thou for us, with that Son of thy sacred womb; whose laws though we have transgressed; and whose Passion, though we have renewed, and whose grace though we have quenched, by our innumerable sins; yet for as much, as from our souls, we are sorry for them; & that there was mercy in store, for his very Crucifiers, let it not be wanting to us, who are procuring, as thou knowest, to be his servants. Since we fly to the sanctuary of thy feet for succour; since, with the most reverend of our thoughts, we take hold of that Altar, of thy purest womb; wherein the judge of the quick and dead, did make the first Sacrifice of himself, to his eternal Father, for the redemption of the world; defend us, by thy prayers, O Queen of pity, from that sword of justice, which is ready to fall upon our heads. Thou saidst, that all Generations should call thee Blessed; and we are a part of them; & withal the powers of our souls, we bless both thee, and God for thee; and we vow ourselves to believe, whatsoever excellency may be ascribed to a mere creature. And we make this protestation withal; that so fare we are from derogating thereby from the worship of Latria, which is only due to God, as that we know not, in this world, how to do him more high honour, and service, then by offering him first to himself; and next, by honouring and praising thee. For the greater thou art, the greater do we acknowledge him to be, who made thee what thou art, or nothing. Obtain of that holy Spirit, who over-shadowed thee, here, & which doth, as it were, overwhelm thee there, in that region of eternal bliss; that we also, may be quickened, & inspired by it: & so may be walking on towards heaven, by those paces, which thy pure feet, have traced out. I cannot beseech thee, to obtain wine for us, as thou didst for them, of Cana, for we want no wine, since we are nourished by the milk of thy maternal love, which is better than the best & most precious wine. And we may also be inebriated, as often as we shall well dispose ourselves, by that Vinum germinaus virgins; Lach. 9 that precious blood in the body of thy Son our Lord, in the venerable Sacrament of the Altar. But the misery is, that our souls want mouths, wherewith to taste it; or rather they are all crammed, with the corrupted food of delight in creatures; and our blindness is such through the mist of passion which overgrowes us, that we see not what we eat, and much less can we discern, the sad effects, which it works within; and amongst them, this one, that it deprives us of gust, in heavenly things. It is therefore, O Queen of heaven, that we cast ourselves humbly at thy feet; that by the force of thy prayers, the merits of thy Son our Lord, may be applied to us. And that so our souls may be discharged, of all inferior kinds of love, which press us down, as with grievous weight; and then drag us after them, in the chains of bitter servitude. And procure thou, at length, that they may fly up to God as to their true, and only place of rest, adoring him for ever, and admiring thee. A Recapitulation of diverse Motives, which ought to draw us close to the love of our Lord. CHAP. 95. BY the mercy of our Lord; we have partly seen the supereminency of his Love to man, in the whole course of his sacred life and death; and withal we have beheld the unspeakable Dignity of his person, which is the thing that stamps the mark of true value upon all that, which he was pleased both to do, and suffer for his creatures. His heart may be accounted as the root; his actions and benedictions as the branches; and he desires, that the love, which, by way of retribution, we must bear to him, may be a good part of the fruit. For although in holy Scripture, he was pleased to call himself the Vine, joan. 15. and us the branches; yet his meaning clearly was that those branches should not be as of the barren figtree, which he cursed; Marc. 13. or as of that unnatural Vine, with gave him verjuice instead of wine; Isa. 5. but that they should be such, as might deserve to be of his planting; since for the fertility and abundant increase thereof, he came into the world, and wrought himself for that end, into the most bitter, and ignominious death of the Cross. Now hereby as man, he made himself able to pay, unto himself, as God, that debt which otherwise, would not have failed to drag mankind into the bottomless pit of hell, and to enchain it, for all eternity, to an unquenchable fire. Many principal obligations, which we have to love, withal our soul, this Lord of ours, for such a love, may be derived, and drawn, out of these particulars. Every mortal sin, is an offence, not only against the law, and will of God, but even against the nature and excellency, of that infinite Majesty. So that the committing of any one (a) The grievousness of any one single mortal sin. mortal sin, needeth an infinite reparation; & cannot possibly be expiated, by the penance of any one, or all mere creatures, though it should last, as long, as God, is to be God. Let us therefore consider, what a deal of love there went towards the making of such an infinite satisfaction to God; as in virtue whereof, not only some one single sin, but millions of millions, are discharged, before the tribunal seat of God; and that, at the so little cost of man, as I shall instantly declare. They are innumerable sins, which are committed by some one man, in some one day; and then to what may they arrive in his whole life, by a miserable multiplication of his wicked acts, who drinks iniquity up like water, & imagineth mischief on his bed; whereby the holy Ghost, hath declared to our knowledge, how delightfuly & restlessly the wicked man is want to sin. But yet, if any one such creature should have committed as many sins, as were, and will be committed by all mankind, between the creation, & consummation of the world, when afterward he grows to be sincerely & truly sorry for it, & doth intyrely coniesse it, & do penance for it, according to the ordinace of God and his holy Church, with constant purpose to abstain from future time; at the instant, I say, that he conceives this true sorrow at his heart, he is forgiven all the guilt of all his sins. And as for the punishment, it may also be all forgiven, if the sorrow have been very intense and pure. And in case it were not so very perfect, it is supplied so far by the Sacrament of Confession, as to make the punishment instead of eternal, become temporal. But always such a person of a rebel and traitor, and child of wrath, is made by one act of true Contrition, if it be true indeed, the servant, the Friend, the Son, & even the very spouse of God. Nay he is not made so for only once, but toties quoties; as often as he returneth cordially from sin to God. Besides, our (b) It is nothing but infinite love which obligeth our Lord to forgive sins. Lord forgiveth not sinners, as not having power wherewith to punish them, as men do sometimes; for he is omnipotent. He doth not forgive them, as not considering, or not remembering, or not weighing, the deformity of sin, which many times is the case of men, when they find themselves to be offended. But God is of infinite wisdom and knowledge: He numbers the hairs of the head; Luc 11. Psalm. 7. H●ebr. 4. He weighs out the thoughts of the heart, and he divides between the marrow and the bones. He differreth not his pardon one minute; but the very instant of our true sorrow is the same, with that, of his forgiveness. He doth not reproach his penitents for their sins; nor doth he upbraid his friends, with the allegations of his former benefits, as the custom of the world doth bear. It is he, who invites, and calls us, and even woos us to his friendship, and not we ourselves; and this he doth not, for any benefit of his own, but only ours. There (c) The incessant liberal goodness of our Lord. is no minute of our life wherein he is not actually imparting worlds of blessings to us, many whereof we know, who yet may be said to know nothing; and incomparably the greater number whereof, we never know till the next life. Nay and even upon them, who are actually at that very time offending, and affronting, and blaspheming him, he is bestowing benefits, which are both without measure, and number. And then doth he preserve them, both in life and health, and he gives them his beasts, and birds, and fish, whereon to feed, and he carries the torch before them both of Son and Moon and fixed Stars. He doth them both exceeding honour, and favour; he howseth them under the vault of heaven, and he gives them the earth for a foot stool, & he loads them, even in that time of their treason, with the offer, of many superexcellent and supernatural gifts, expecting them every minute to penance; though whilst he begets and breeds good thoughts in their hearts, they do nothing but brain them by their sins. And that which may confound us, with the admiration of love, is to observe, how, many times, when men are in the very top of their greatest crimes, even then, and very then, he is executing his eternal decree, of taking occasion, even by those sins, to give them such a degree of grace, in such circumstances, of time and place, & disposition, as may make them his own in most particular manner for ever after. Confess. l. 3. cap. 6. Vae, vae, quibus gradibus descendi in infernum, saith the incomparable S. Augustine: woe is me, woe is me by what steps was I dropping down to hell! and the Saint shown, shortly after, that even then, our B. Lord was taking him, with the hand of mercy, of out that Abyss of danger and destruction. We may see, in some dirty (d) Note this comparison. pool of mire, some little ugly stick, which is rotting itself away, into worse than nothing; and we would wonder at the great goodness of some Sovereign Monarch, if he should vouchsafe to stoop, and to foul his fingers, for the taking it up; and much more, if he would make a bath of his own blood Royal, wherein it might steep, if thereby he could make it fit again to be a plant, and to bring forth fruit in his Princely garden, to the pleasure of himself, and all his Court. No rotten stick, in any dirty stinking pool, doth come home to the expression of that filth, and ruin, which triumpheth in every soul, which is liable to the guilt of mortal sin. And yet this King of heaven and earth, did abase himself from his throne of Majesty, to this Centre of misery; and, by the hand of his grace, taketh up innumerable souls, which are rotting in sin; and he baths them in his own precious blood, at the instant that they are sorry for their offences, and he plants them first into his militant Church; and then he transplants them, into the triumphant, and they grow to flourish, like so many beautiful trees, in that Paradise of God, for all eternity. But first, in this life, when once men accept of his inspirations; he (e) How infinitely our Lord inricheth his friends, and servants. gives them new graces, & means to acquire inestimable eternal treasures in every moment of their lives; since in every moment thereof they may do, or say, or think of somewhat, to his greatest glory. Every one of which acts, being rooted in his grace, which was purchased by his merits, and being accompanied by his promise, which flowed only from the fountain of his love, hath a district degree of glory; belonging to it, in the next life. Every one of which degrees of glory, through the inestimable and incomprehensible excellency thereof, although it should last but one only minute, were millions of times to be preferred, (as was touched once already) before all the Honours, Treasures, and Pleasures, which were, and are to be possessed and enjoyed, by all creatures from the creation of Adam, to the second coming of Christ our Lord. And what then shall we say, of such a degree of glory, as is to be eternal? And what then, of such innumerable degrees of the same eternal glory, as do answer to all the moments of our life. Not only doth our Lord give us means to serve, and please his superexcellent Majesty; in all the moments of our mortal life, by our continual turning up the white (as I may say) of our soul's eye, to him; but he is ever ministering to us, (f) An incomparable mercy if it be well considered. particular means, and occasions, whereby, and wherein we may exercise most heroical virtues, of Humility, Patience, and Mercy; of Poverty, Chastity, and Obedience; Faith, Hope and Charity, & all the rest. Besides, it hath pleased our Lord to plant a perfection in every occasion, and action of his life. Now, by means hereof, how miserable soever we have been in former times, we may, at that instant (supposing that our state be chosen well) do that very thing, in the most excellent manner, which of all others, in the whole world, is most acceptable and pleasing to our Lord God. Again, for (g) See how solicitous our Lord is of our good. those souls, which are in state of grace, our Lord doth keep, as it were, two several books of account. The one is of time, which hath an end; the other is of Eternity which hath none. Now whatsoever defects, or Venial sins, be committed (which being Venial, are compatible with the state of Grace) how wilful, and unworthy soever they be, our Lord, who is so rich in goodness, and so liberal of grace, doth cast them into the account of time, that so there may once be an end of the punishment thereof. Which is at last discharged, either by the penance of a penitential life, or else afterward, by the pains of Purgatory; both which kinds of satisfaction, are rooted in the precious merits of Christ our Lord. But as for the good deeds, & words, & thoughts, which have proceeded from such a man, (though accompanied with imperfections, and frailtyes) our Lord doth lodge them all, in the book of Eternity; that so there may be no end of their reward. Now woe, and woe again, be to that wretched soul, which upon this occasion and motive shall presume to serve our Lord with less fidelity, & love, and not rather, incomparably with more. Of the several kinds of Love, which our souls may exercise to our Lord jesus. And the whole Treatise is concluded, with showing how much we love our Lord, by loving our neighbours for his sake. CHAP. 96. WE must therefore serve, and love this blessed Lord of ours, with all the love of all our souls; not depriving him of his due, by distracting it towards any of his creatures, Confess. l. 4. cap. 12. but only for him, and in him. For most unjustly, as the incomparable S. Augustine saith, do we love those things to his dishonour, from whom those things do all proceed, and by whom, if they were not preserved, in every moment of time, they would instantly perish. I say we must love our Lord, with a kind of delight, or complacence, rejoicing in the Consideration of his divine excellencies, and attributes; and taking gust in the contemplation of his beauty; and in the strength, and wisdom of his holy will; which, in despite of devils and wicked men, shall be accomplished, and fulfilled from the greatest of his works to the falling of any lease towards the ground, and the moving of any moat in the air. Et quid necuerunt tibi (saith S. Augustine, Confess. l. ●. cap. 2. of wicked men) aut in quo imperium tuum dehonestaverunt, à caelis usque in novissima, iustum & integrum? For how could they ever hurt thee, or wherein have they been able to dishonour, or disparage thy dominion, or government, which is so entire & just, from the very highest to the very lowest of thy creatures? We must (a) The love of benevolence, and friendship towards. God. love him, with a love which may be called of Friendship, or Benevolence, most cordially desiring, & incessantly procuring the exaltation of his holy name, and the exaltation of his eternal glory, in all hearts & souls. We must love him, with a love of exquisite, and entiere Obedience, both in perfectly doing all that which he is pleased to enjoin, and cheerfully suffering, all that which he is pleased to impose. For the truth of love, doth not consist in only thinking, or talking, or weeping, or any such expression of the mind, but in a faithful pursite of his will, who is beloved, and in a sincere complying with his good pleasures. We must love (b) The love of correspondence. him with a love of Correspondence; observing his inspirations with great attention, and answering them with great affection; and being fare from grieving his holy spirit, which by moments, is soliciting us to perfection, Confess. l. 11. cap. 9 Audiat te intus sermocinantem qui potest, saith the divine S. Augustine; let him that can (and who is he, that cannot, if he will) give ear to those holy motions, & give way to those pious affections, which our Lord is making, and moving, in the souls, of such, as desire to serve him, in particular manner. We must love him with a love (c) The love of commerce. of Commerce, not only answering with a great facility of inclination, to his express, and known inspirations, but, at all times, and upon all occasions, as fare as our frailty will permit, we must be procuring to dispatch our thoughts towards him; and be sweetly careful to maintain a perpetual intercourse, or traffic with him, deploring our miseries, and imploring his mercies, and venting the breathing, and longing of our hearts, to be once well united, and for ever to be ingulfed in him. Manual. cap. 19 For why, as S. Austen saith, should there be a minute, wherein we may not think of him, since there is no minute, wherein we are not favoured and regaled by him. And our Lord doth know, that it is misery enough, for the soul which love's him, to be absent from him, but even for a minute, and this alone aught to make, & keep us humble, without putting him upon a kind of necessity of permitting us to fall into other grosser sins, for the punishing, & abating of our secret pride. We must love (d) The love of entiere exchange. him lastly, with a love of total and entiere Exchange; contracting ourselves to him, in all the courses of our life, with an indissoluble knot of love. Loving all that which he love's, & prising all that which he esteems, and despising all that, which he contemns, and abhorring all that which he mislikes. In effect, we must leave to be ourselves, and we must strive, and grow, to be as so many little Christ's; according to that divine saying of the blessed Apostle, Vivo ego, iam non ego, vivit verò in me Christus. Galat. ●. I live, yet now it is not I, but Christ our Lord, liveth in me. For this is the felicity of a Christian, to be like, and to live in Christ our Lord, and he in us, by exchange, or rather union of the will. And without this resemblance, more or less, there is no thought to be had, Rom. 8. of climbing so high as heaven. For they who are predestinated to the felicity of reigning there, are called in this life (as the B. Apostle shows) to a great resemblance, and conformity with the Son of God. But we are not (e) The unspeakable honour & happiness that it is to be like our Lord jesus. worthy to live, if we need to be either persuaded, by the obtaying of promises, or by the declining of punishments, to become like this Lord of ours; since the very thing itself, even abstracting from what it may import us, either towards Hell or Heaven, is of the most excellent, the most sublime, and sweet condition, that can be conceived. Our Lord give us grace to penetrate, the much honour he hath done us, if ●● were but in giving us leave, to be like himself; and much more, to ponder his immense Love, in commanding us, that by loving him, we will grow like him, and in that, Confess. l. 1. cap. 5. (as Saint Austen divinely contemplateth, after this manner) he will be greivously offended with us, and doth theaten to load us with huge miseries, in case we will not resolve to love him; whilst yet that very not loving him, is the hugest misery which can be felt. A strange (f) Our Lord doth place his nor our in our good. john 15. thing it is, to see how that excellent Majesty, hath not disdained to place the point of his great glory, in our greatest good, and not only in our being good, but in that we should be growing, better daily. For In hoc clarificatus est pater meus, ut sructum plurimum asseratis, saith our blessed Lord, with his own sacred mouth: By this is my Father glorified, if you bring forth great store of fruit. And he was not content that we should only live by him, and with him, and in him, by a life of grace, and glory, john 10. but he would have that life to be abundant, vi●am habeant, & abundantius habent. To conclude therefore once for all, our Lord might well say to mankind, under the figure of that Vine of the old Testament, in the way of expostulation and admiration: Quid potui facere vineae meae, & non seci? What thing is that which I have been, even able to do, and which I have not done to this vine of mine? Look back (g) An advice to the Reader. Christian Reader, upon that, which hath been delivered in this Discourse. Look up, to that incessant goodness, and invincible patience of our Lord God. Look down, upon thine own miseries, and sins, and consider that yet, thou mayst be truly happy, if thou wilt. Let us procure to be sorry, and ashamed when we consider what a deal we lose for lack of wit, by the loss of time: In every moment whereof, we might do great exploits, even within the Closets of our own heart; and the little that we get in the long lives, which we lead in this world, for want of love, notwithstanding that God is infinitely communicable, and that, after a sort, our souls are also infinitely capable. Away therefore with sin, away with loss of tyme. And as for those happy souls, whom already our Lord hath ●ounded with his love, let them improve the rich Talon, Matt. 13. which they have received; that the more they abound, the more may still be given them, that so they may still abound the more. And (h) We cannot better show our love to God then by loving our neighbours. for as much as we cannot revenge ourselves (if I may so say) upon our Lord himself, by doing him any real good, for all his goodness towards us, because he is completly happy in himself; let us procure to send forth the beams of our pity, from the bowels of cliarity towards our neighbours, since they are the creatures whom our Lord hath loved so much, as to dye as well for them upon a Cross, as he hath done for us. A body (i) The wonderful value & reward even of corporal works of mercy. would think, that we should need no exhortation to frequent the corporal works of Mercy, as feeding the hungry and thirsty; clothing the naked; visiting and comforting sick persons, and prisoners, and the like; since by his own sacred mouth, he hath told us, in his holy Gospel, that he will assume men to heaven, if they shall have done these works, and adjudge men to hell it they do them not. But this blessed Lord of ours, doth yet assign such another reason in that very place; as, to a soul which hath tasted of his divine love, is incomparably of more force than the former. And it is, that he hath vouchsafed to put his very self into the person of that beggar, or distressed person: Quod uni ex minimis meis fecistis mihi secistis; Matt. 25. That so he might make us happy, by his receiving, from our miserable unworthy hands a piece of courtesy and service, Which he is pleased to apply to his own most excellent divine person. And now, since our (k) Spiritual works of mercy are incomparably of more account with God then corporal. Corpoall works of mercy to our neighbours, are taken by himself, as such lively tokens of our love to him; who shall be able to declare, how much more gratefully he will take it, that we be careful, and liberal in the works of mercy which are spiritual. So much more grateful to him are these latter, than those former works, as the spiritual, and immortal substance of the soul, is more valuable, than the base and dying substance of the body: Nay one soul, according to S. chrysostom, Orat. 3. contra judaeos. is more worth than the whole material world put together. Now the spiritual work of mercy, which is exercised by one man towards another, in reducing such as err, in teaching such as are ignorant, and in fine, in drawing a soul from wickedness of life, to God's service, doth produce, as the instrument of God, and by the help, and strength of his holy hand, (l) Miraculous things are wrought in the soul whom it returneth to God. 2. Pet. 1. strange things in the soul. For it destroyeth the kingdom of Sin; it infuseth grace; it maketh that man, of an enemy and traitor, which he was to God, to become both his Son, and Heir; it enricheth him with the merits of Christ our Lord; and it makes him partake of a divine nature. Nay it is most certainly and clearly true, that the man who converts a soul, doth, by the goodness of our Lord, acheive a more great, and glorious enterprise, than Christ our Lord himself, was pleased to do by his illuminating of the blind, or raising of the dead, or, in fine, by working any other miracle, which was merely corporal. Since therefore this work of helping souls is so very great, how immense must that love, and mercy of our B. Lord have been, who was pleased to (m) How easily great things are done in God's service. enable men thereunto; and that at so easy a rate, as that, by the goodness of God, it is performed many times, by the only exchange of a few words, either of counsel to them, or instruction of them, or by prayer for them. And by these happy men, that is partly and daily fulfilled, which was done in great measure, Colos. 2. by the blessed Apostle, when he said: Adimpleo ea quae desunt passionum Christi, pro corpore eius, quae est Ecclesia: I fulfil those things which are wanting to the passion of Christ our Lord, for that body of his, which is the Church. Not, but that the passion of Christ our Lord, is all-sufficient in itself, for the redeeming, and saving of a thousand worlds; but that which the blessed Apostle doth insinuate, as wanting to the passion of Christ our Lord, was the application thereof, by Faith and Pennance (which last, supposeth also Hope and Love) to the souls of Christians. This I say, is that wherein the B. Apostle employed himself; and this is that very thing, to which the men of God do now attend; and this, in fine, is that, whereby we way testify our Love to our Lord jesus, in a most excellent manner. And I beg of the same Lord, that he will give us store of grace, whereby we may love him as we ought; and serve him in such sort to all purpose 〈◊〉 he desireth, and deserveth at our hands. FINIS. THE TABLE OF CHAPTERS. Chap. 1. OF the Love of our Lord jesus Christ, declared by showing his Greatness, as he is God. pag. 1 Chap. 2. The Love of our Lord jesus, as he is Man, is much commended to us, by the consideration of the Excellency of his Soul. pag. 10 Chap. 3. The power & Sanctity of the Soul of Christ our Lord, is considered; whereby we may also the better see his excessive Love.. pag. 15 Chap. 4. The dignity of the precious body of Christ our Lord, is declared, whereby the excellency of his love is magnified. pag. 21 Chap. 5. How the Beauty of our Lord jesus Christ, did convince & conquer all lookers on, saving only where excess of sin had put out the eyes of the soul. pag. 25 Chap. 6. The admirable visible grace and disposition of the person of Christ our Lord, is further declared. pag. 29 Chap. 7. The same discourse is prosecuted and concluded, concerning the excellent Beauty of our Lord; especially of the attractivenesse of his sight. pag. 35 Chap. 8. How this infinite God, & superexcellent Man, our Lord jesus Christ, did, with incomparable love, cast his eye of mercy upon mankind. pag. 43 Chap. 9 The Original Root and Moti●e of the infinite Love of Christ our Lord, to the Salvation of man, is discovered. pag. 48 Chap. 10. The mystery of the Incarnation is more particularly looked into; and the love of our Lord jesus is wonderfully expressed thereby. pag. 52 Chap. 11. Of the immense Love of Christ our Lord, expressed to Man in his holy Nativity. pag. 57 Chap. 12. How by the Poverty of our Lord jesus in his Nativity, poor men are comforted, and the rich are kept from being proud. pag. 61 Chap. 13. Of the unspeakable love, which our Lord jesus expressed to us in his Circumcision. pag. 66 Chap. 14. Of the name of jesus, and the incomparable love which our Lord doth show to us by that name. pag. 75 Chap. 15. The same discourse concerning the holy Name of jesus is further prosecuted. pag. 78 Chap. 16. Of the great love which our Lord shown to us in his Epiphany, or Manifestation to the Gentiles, in the person of the three Kings. pag. 82 Chap. 17. It is showed by the Presentation of our Lord jesus in the Temple, how infinite love he bore to us. pag. 90 Chap. 18. How in the flight which our Lord jesus made to Egypt, he discovered his unspeakable Love to man. pag. 96 Chap. 19 The great Love of our Lord jesus, is further showed in his flight to Egypt. pag. 101 Chap. 20. Of the great Love which our Lord jesus shown by his disputing and teaching in the Temple. pag. 107 Chap. 21. Of the excessive love which our Lord jesus shown to us, in that he would vouchsafe to be Baptised. pag. 114 Chap. 22. The discourse concerning Baptism is continued; and the great Love of our Lord in the institution of that Sacrament, is more declared. pag. 120 Chap. 23. Of the unspeakable Love to us which our Lord jesus shown, in his being tempted in the wilderness, by the Devil. pag. 126 Chap. 24. The excellent examples and instructions which our Lord jesus gave us, with great Love, in this mystery of his Temptation. pag. 13● Chap. 25. The Temptations which the Devil did seek to put upon our Lord jesus, are declared & opened. pag. 135 Chap. 26. It is showed how we are to carry ourselves in the use of holy Scripture; and we are instructed concerning Lent; and we are encouraged towards the use of Penance; & so this mystery of the Temptation is concluded. pag. 140 Chap. 27. Of the great Love which our Lord jesus shown to mankind in the Vocation of his Apostles. pag. 145 Chap. 28. The incomparable Love wherewith our Lord instantly rewarded the speedy obedience of the Apostles. pag. 151 Chap. 29. Of the excessive Love which our Lord jesus shown to man in the mystery of the Transfiguration. pag 157 Chap. 30. The incomparable joy which the Apostles took through the love which our Lord jesus shown them in his Transfiguration: & how himself was content to want the glory of it, both before and after, for the love of them. pag. 152 Chap. 31. The most excellent instructions which our Lord, through his love did give to man, in this mystery of the Transfiguration. pag. 166 Chap. 32. Of the unspeakable love which our Lord jesus shown, by delivering to us his admirable Doctrine, & of the manner which he held in teaching us. pag. 171 Chap. 33. Of the tender love which 〈◊〉 Lord jesus shown by the incommodity which he was subject to, whilst he delivered his Doctrine to us; and of the surfeit which some are subject to, if we take not heed, by the abundance of his blessings. pag. 176 Chap. 34. The same discourse is continued, concerning the great love, which our Lord jesus expressed in his Doctrine. pag. 181 Chap. 35. The incomparable purity of the Doctrine of Christ our Lord: and with how great love he helpeth us towards the practice thereof. pag. 186 Chap. 36. Of the unspeakable Love of our Lord jesus, in ordaining, that the greatest part of his divine Doctrine should remain in writing: and of the great benefit which grows to us by the holy Scripture. pag. 195 Chap. 37. How careful we must be, not to be rash in the use of holy Scripture: and of the great obscurity thereof. pag. 201 Chap. 38. How the holy Scripture grows to be so very obscure: and of the infinite wise love which our Lord hath showed to us, even therein. pag. 209 Chap. 39 Of the great tenderness of the Love of our Lord which is showed to man, by the express words of holy Scripture: and first of the old Testament. pag. 216 Chap. 40. The infinite tender Love of our Lord, which is expressed in the Scriptures of the new Testament. pag. 226 Chap. 41. Of the excessive love which our Lord jesus shown to man, by the Miracles which he wrought on earth. pag. 233 Chap. 42. How all the miracles of the new Testament do tend to mercy; and how our Lord did never deny the suit of any one; and of the tender manner which he held in granting them. pag. 239 Chap. 43. The great 〈◊〉 of Love which our Lord jesus expressed in the working of his Miracles, is more declared. pag. 247 Chap. 44. How the corporal Miracles of our Lord jesus had an aim at the reformation of souls, and did tend to the discovering, and facilitating the belief of great mysteries. pag. 252 Chap. 45. Of the infinite Love which our Lord jesus, showed to us, in the institution of the blessed Sacrament, and the holy Sacrifice of the Mass. pag. 257 Chap. 46. How our Lord would not hearken to those reasons which might have dissuaded him from showing this great mercy to man. Of the necessity of a visible Sacrifice: and how our Lord himself, doth still offer it. pag. 264 Chap. 47. Of the judgement which the holy Fathers of the Church have always made of this holy Sacrifice, and B. Sacrament; and the great veneration, which they had them in; and the ●●●iues whereby we may be induced to do the like. pag. 270 Chap. 48. How we do both feed, & are fed upon, in the B. Sacrament; & of the admirable effects which it must necessarily cause, in such as do worthily receive it; and of the reason why it must be so; and of the Figures which forshewed the same. pag. 277 Chap. 49. Of the great Love of our Lord, in conveying the B. Sacrament to us, under the species of bread and wine. Why it is neither necessary, nor convenient, nor scarce possible for all Christians to communicate of the Chalice. Of diverse kinds of Union: And how liberal our Lord is to us, in letting us all frequent these divine Mysteries so often. pag. 284 Chap. 50. The misery is showed, and the error is partly convinced, of such as do not 〈◊〉 the belief of those divine mysteries. pag. 292 Chap. 51. Of the Obligation which we have to God, for so great a benefit; and who are most bound to be denoted to it, and why; and how happy they must needs be, who frequent it with devotion. pag. 298 Chap. 52. Of the infinite Love which our Lord jesus discovereth to mankind in his sacred Passion; with a reflection upon the dignity of his divine person; & the use which here we are to make thereof. pag. 304 Chap. 53. Of the most tender & divine Love & care which our Lord jesus shown, at his entrance into the Passion, in his last sermon, & long prayer, to his eternal Father. pag. 308 Chap. 54. The horror, & terror, and sorrow of Christ our Lord, together with his Prayer in the Garden. pag. 313 Chap. 55. What grief it must needs cause to our B. Lord to be estranged from feeling comfort in God. pag. 319 Chap. 56. The incomparable sorrow of Christ our Lord, through his consideration of the dishonour of God, and the sin and misery of man: together with the sight, of what himself was to suffer. pag. 324 Chap. 57 Of the excellency of Prayer, declared by occasion of that Prayer of our B. Lord in the Garden. pag. 331 Chap. 58. The apprehension of Christ our Lord, & a just expostulation with the traitor judas, for that hideous treason of his: together with a description of mortal sin, & the danger which we are put into by all voluntary venial sins. pag. 335 Chap. 59 Of our Lords great love to us, in permitting that fall of judas: & of that unspeakable mercy which he shown otherwise, in the mystery of his apprehension. pag. 344 Chap. 60. Of the blow which was given upon the face of our B. Lord in the high priest's house; of the fall of S. Peter. How our Lord was taxed first of Blasphemy; & of the excessive Love of our Lord, in all these particulars. pag. 350 Chap. 61. The abundant, & must bitter scorns, which our B. Lord endured with excessive love, in that night precedent to his death. pag. 358 Chap. 62. How our Lord was solemnly adjudged worthy of death for Blasphemy; & of the death of judas; and how they send our Lord to Pilate. pag. 366 Chap. 63. How Pilate examined our B. Lord, & sent him to Herod. How Herod scorned him & sent him back to Pilate, who resolved to scourge him. pag. 372 Chap. 64. Of the cruel Scourging of Christ our Lord, and how with incomparable patience and charity, he endured the same. pag. 377 Chap. 65. How our B. Lord was crowned with thorns, blasphemed, & tormented with strange invention of malice. And how he endured all with incomparable love. pag. 382 Chap. 66. How we ought to carry ourselves in consideration of the Ecce Homo. And how our B. Saviour did carry himself at that time, with contempt of all humane comfort for love of us. pag. 388 Chap. 67. How the jews prefer Barrabas before Christ our Lord: And how Pilate gave sentence of death against him. And with what incessant love he endured all. pag. 394 Chap. 68 How our Lord did carry his Cross; & of the excessive love he shown in bearing the great affronts which were done to him, in his journey to Mount Caluary. pag. 399 Chap. 69. The Crucifixion of our B. Lord; his quick sense, & several pains distinctly felt: & of his unspeakable patience, and love to us therein. pag 404 Chap. 70. Of the excessive torments of our Lord, & how he was blasphemed by all sorts of persons, and of the divine patience and love, wherewith he bore it all. pag. 411 Chap. 71. How our Lord did exercise the Offices of Redeemer and Instructor upon the Cross: and of the three first words he uttered from thence. pag. 419 Chap. 72. Of the darkness over the world, & the desolation which our Lord endured with incomparable love, whilst he said to his eternal Father, Deus, Deus meus, ut quid dereliquisti me? pag. 425 Chap. 73. Of the excessive love which our Lord expressed by his silence in the torments of the Cross: And how the while he was negotiating our cause with God. pag. 432 Chap. 74. Of the unspeakable thirst of our Lord which he did endure, and declare with incomparable love to man. pag. 437 Chap. 75. Of the entyere consummation of our Redemption, wrought by Christ our Lord upon the Cross. pag. 442 Chap. 76. Of our Lords last prayer; & of the separation of his soul from his body, and of the grace and beauty of the Crucifix. pag. 447 Chap. 77. Of the great love of God expressed in those prodigious things which appeared upon the death of our B. Lord. And of the blood and water which slowed out of his side etc. pag. 453 Chap. 78. The Conclusson of this discourse of the Passion of our B. Lord; & the use which we are bound to make thereof. pag. 460 Chap. 79. Of the unspeakable love of our Lord jesus in bequeathing to us upon the Cross, his All-immaculate Virgin Mother, to be the Mother of us all. pag. 472 Chap. 80. How our B. Lady and Eve do resemble one another, and how they ●iffer: And our B. Lady is proved to be the spiritual mother of all mankind. pag. 478 Chap. 81. The external Excellencies, & attractivenesse of our B. Lady. The reasons of congruity which prove her innocency, & purity, and the innumerable motives, which oblige the world to admire & love her. pag. 485 Chap. 82. Of the incomparable sanctity which is employed to have been in our B. Lady, by the consideration of the high dignity of her calling; & how that manner of speech is to be understood in holy Scripture, whereby our B. Lady doth seem, in the eye of some, to be disaduantaged. pag. 424 Chap. 83. How the sanctity of our B. Lady, doth much import to the honour of Christ our Lord. How notwithstanding all her excellency, we avow her to be nothing, in respect of Christ our Lord as God, & by innumerable degrees inferior to him as man: & how much more honourably our Lord redeemed her than others. pag. 500 Chap. 84. Of the great eminency of our B. Lady beyond all others; with an authority cited out of S. Augustine: and that the way, for us, to judge rightly of her, is to purify our souls, pag. 506 Chap. 85. Of great Excellency of our B. Lady, set out by the Figures, Appellations, and Allusions of the old Testament. pag. 509 Chap. 86. The wonderful excellencies of our B. Lady, which are declared in the new Testament, be here set forth. pag. 514 Chap. 87. That our B. Lady, was saluted full of Grace, & of several kinds of Fullness of Grace. pag. 520 Chap. 88 The praises of the B. Virgin, are prosecuted by a testimony of S. Gregory: And consideration is made of her divine Virtues: & first of her admirable Faith and Hope. pag. 527 Chap. 89. Of the most ardent Charity, both to God & man, which reigned in the heart of the B. Virgin. pag. 533 Chap. 90. The profound Humility and perfect Purity of our B. Ladies both body & soul: And wherein the height thereof consisteth. pag. 545 Chap. 91. Of the inexplicable Conformity of the will of the B. Virgin, to the holy will of God in all things, how dear soever, it might cost her. pag. 545 Chap. 92. Of the entyere Conformity of the B. Virgin's will to the will of God and how many privileges and perfections were assembled in her. pag. 551 Chap. 93. Of the several devotions that we are to carry to our Blessed Lady. pag. 555 Chap. 94. Of the piety of our B. Lady towards us now in heaven, far more than when she lived on earth; with a prayer to her. pag. 580 Chap. 95. A Recapitulation of diverse Motives, which ought to draw us close to the love of our Lord. pag. 567 Chap. 96. Of the several kinds of love which our souls may exercise to our Lord jesus: with the Conclusion of the whole Treatise. pag. 574. FINIS.