Deuout contemplations expressed in two and fortie sermons vpon all ye quadragesimall Gospells written in Spanish by Fr. Ch. de Fonseca Englished by. I. M. of Magdalen Colledge in Oxford

THE FOVRTEENTH SERMON, VPON THE WEDNESDAY AFTER THE SECOND SONDAY IN LENT. (Book 14)

MAT. 20.18.

Ecce, ascendimus Hierusalem.

Behold, we goe vp to Ierusalem.

* 1.1OVr Sauiour Christ walking to Ierusalem, where hee was to giue vs life, and to lose his owne, hee went discoursing of his death, of the persons that should occasion it, and of those circumstances which were to accompanie it. For a tra∣ueller doth busie his thoughts in nothing more, than in that which he is to doe when hee comes to his journeys end. Pharaoh persecuting the children of Israell, did eagerly pur∣sue them, and casting with himselfe, what course he should take with them when he once ouertooke them; I will take away (saith hee) the riches that they haue rob'd vs of, and diuide the spoyle, so shall my soule bee reuenged of them, and my anger rest satisfied. Those holy women which went to the Sepulchre to an∣noint our Sauiour Christ, said amongst themselues as they walked along, Who shall rolle vs away the stone from the doore of the Sepulchre.

This is not only a businesse well beseeming vs vpon the way, but discouereth likewise the pleasure and content that the Traueller takes therein. Commonly, trauelling is tedious and wearisome vnto vs, which that it may the better bee passed ouer, he that vndertaketh a journey, imployeth his thoughts vpon such things as may delight him most, and by that means beguiles the wearisomenesse of the way. Besides, they that loue a thing well, and haue their minds set vpo•• it, vsually take pleasure in talking thereof, (saith Plutarch) refreshing thereby the remembrance of those things that are best beloued by them. Epipha〈…〉〈…〉 saith, That our Sauiours so much talking of his death, was thereby to engage himselfe therein the more: for by making all those that were there present with him, witnesses of his words, That he should now die; it stood vpon his honour, his credit, and his truth; there was now no stepping backe, but with extream•• losse of his reputation. But he being throughly resolued to die, makes here vn∣to vs a more especiall and particular description of his death, Behold, we goe vp•••• Ierusalem; this shall bee the last time that euer I shall goe vp to Ierusalem: no•• many goe along with me, but ere long I shall bee left all alone. The Sonne o•• man shall be deliuered vnto the chiefe Priests, and vnto the Scribes, and the••

shall deliuer him to the Gentiles, to mocke, and to scourge him, to beat and buf∣fet him about the cheekes, to reuile him to his teeth, and to spit in his face, bee∣ing relinquished and forsaken of all men; For it is written, I will smite their Sheapeheard, and the sheepe shall be scattered. The persons that shall take my life from mee, shall be the Princes of the Priests, and the Romane power: the cir∣cumstances; scoffes, scornes, scourges, &c. But after this so foule a storme, I shall recouer a very cheerefull Hauen, and rest in safety.* 1.2 The third day will I rise againe.

Behold we go vp to Hierusalem. Saint Marke saith, Iesus went before,* 1.3 and they were a∣mased, and as they followed they feared. Where we are to consider, That hee, that goes to receiue Death, showes great content, great courage, and great valour. But those, that go to receiue Life, great cowardize, great sorrow, and great feare. Whence it came to passe, that our Sauiour Christ went apace before, and that his Disciples followed slowly after.

He went before them. The pleasures hee tooke therein, clapt wings to his feet. Some may aske; How can this his ioy,* 1.4 sute with the sorrow which he suffered in the garden? But this ioy, was verie fitting and conuenient for him; to the end,* 1.5 that they who hereafter should see him sad, might thinke, that the winde of this his sorrow, blew it selfe out of another corner; the contentment of his death continuing still on foot. Epiphanius sayth, That this our Sauiours sorrow, grew from the desire that he had to dye. For, if hee should alwayes haue exprest this his willingnesse that he had to dye; the Deuil, fearefull of his owne hurt, would haue sought to haue diuerted it. And as Pilats wife was drawne to solicite his life, so would he likewise haue solicited all Hierusalem to saue him, had hee so well knowne then as he did afterwards, that Christs death would haue bin so ad∣uantagious to mankind. He was willing likewise to prouoke thereby, his and our aduersary, & to put him more eagerly vpon the businesse: persuading himselfe, that this his sorrow proceeded out of feare. Most men (sayth Epiphanius) feare to dye; only our Sauiors feare was, not to dye. Christ, by his feare of life, sought to secure his death. Howbeit, we must withall acknowledge, that he did truely both greeue, and feare.

And as they followed they feared.* 1.6 That our nature should suffer cowardize and feare, seeing death neere at hand, as wee haue seene the experiment of it in the greatest Saints that are in Heauen, as in Elias, Iob, and Saint Paul; so not to feare death, is the priuiledge and fauour of Grace. To feare it, is the condi∣tion of nature, which doth naturally desire the conseruation of it's beeing, and the preseruation of it's life. Nor is it much, that Nature should discouer in man this weakenesse and cowardize; when as being vnited to the God-head in our Sauiour Christ, he did begge and intreat, according to this his inferiour part, to wit his humanity, If it be possible let this cup passe from me. Whereupon Leo the Pope sayth, Ipsa vox non exa••diti, magna est expositio sacramenti. The mystery, that Christ should begge, and not be heard, is, That our Nature would not willingly pur∣chase any good thing, at so deere a rate, as the price of it's life and being. Nolu∣mus spoliari, sed superuestiri, We would not be stripped, but ouer-clothed. And albeit the Disciples had so many lectures of death read vnto them, yet could they not remooue the feare of death from them. And if humane nature wrought vp∣on our Sauiour Christ, according to that inferiour portion of his, though so well incountered with his content and readinesse to dye; it is not much, that his Disciples should lagger behind, and sh••w themselues so lazie and cowardly as they did.

Filius hominis tradetur principibus sacerdotum, &c.

The sonne of Man shall be deliuered to the chiefe Priests, &c. The reasons, why our Sauiour made such a particular peice, and exact draught, of his death, of his torments, and his crucifixion, are very many, whereof some haue been formerly related, and those that now offer themselues, are as followeth.

1 1.7The first, Our Sauiour proceeded therein very leasurely, & with a great deale of deliberation; for this so sad a storie, that it may be of profit vnto vs, is not to be posted ouer in hast, nor to bee looked on all at once, but by peecemeale, and a leasurely gazing thereupon. For there is not a wheale nor a stripe in that diuine Body, but may very well take vp our thoughts in the contemplation of them, for many houres together; especially in such an age as this, wherein no∣thing is blotted more out of our remembrance, than Christ crucified. The Di∣uell sought to worke this wickednesse in the hearts of the Iewes, Eradamus e••m de terra viuentium, Let vs rase him out of the Land of the liuing; Let there be no me∣moriall of him in the World, let him be blotted out of our hearts by our vices. And he hath got so much ground vpon vs, that euen wee that are Preachers of his word, dare scarce treat vpon the occasions of this his passion; For one foole or other will not sticke in one corner or other to murmure out this his malitious censure, That we show more passion in our preaching, than in preaching his pas∣sion. But the truth is, that when in a battaile the Standard goes to the ground, the Souldiers likewise fall with it; And that there is no matter, no subiect, so soueraigne, nor so diuine, where good wits haue flourished and displayed the Ancient of their powerfull Eloquence, than in the passion of our Sauiour. Saint Paul neuer tooke any other Theame, than Praed••camus Chrstum crucifixum, Wee preach Christ crucified. But we must chew it, and digest▪ it wel, it is not to be swal∣lowed downe whole, for then it will doe vs no good. Lactantius Firmianus trea∣ting of the Lambe which God commanded to be eaten, in Exodus, which was a figure of that Lambe which was crucified on the Crosse, sayth, That albeit hee commanded, that they should eate it in hast, in regard of the hast which the Iewes and the Gentiles should make in his iudgement, and in his death; yet not∣withstanding, he willed them to haue a care, that they should not breake so much as a bone of his bodie; And beeing it was to bee diuided amongst many, they must of force be driuen to cut it in peeces, and to eat it very leisurely, beholding and charily considering the ioynts and ligaments of the least bones. Wee must therefore leisurely and considerately meditate on that History, which beeing well and truely weighed, is the generall remedie to all our sores and diseases. It is that true Fishpoole which healeth all our infirmities: It maketh the Couetous man, liberall, in seeing the God of loue stript naked for our sakes, of all that hee hath. The Glutton, Christs gall and vinigar, makes temperate, and teaches him to fast. The Chollerick man, our Sauiours patience, makes milde and gentle. The Reuengefull man, his sufferings, makes him to pray for his enemies. The Pro•••• man, his humility, makes him to be as lowly as the worme that lyes vnder our feet. Humiliauit semetipsum vsque ad mortem crucis, Hee humbled himselfe to 〈◊〉〈◊〉 death of the Crosse. If thy Crowne puffe thee vp with pride; behold, in rebu•••• thereof, the Prince of Heauen, with a Crowne of thornes vpon his head. If thy great troupes, and traines of followers, which like so many Bees swarme ab•••••• thee; behold, the King of Heauen and Earth, betweene two Theeues. If thy beauty; behold the greatest that God euer created, slabbered and bespalled with the loathsome spittle and filthy driuell of the Iewes. If the authority of a Iudge,

behold the vniuersall Iudge, who in a few houres is posted ouer to so many Tri∣bunalls, and without any lawfull trial, and nothing iustly to be laid against him, dies notwithstanding by the sentence of Pilate. If the praise and applause of men, behold his scornes and his reproches, Opprobrium hominum, & abiectio plebis. If disasters, infirmities, or any other paine or torment whatsoeuer doe grieue and afflict thee; What torment can bee grieuous in comparison of that torment of his? Cantabiles mihi erant iustificationes tuae in loco peregrinationis meae. Saint Ambrose vnderstands by Iustificationes, those torments of our Sauiour Christ, and saith, That when Dauid was banished and persecuted, hee sung of them as hee went vp and downe in this his exile, to comfort himselfe, and to beare his ba∣nishment and persecution the better, calling that to mind which he was to suffer for him. Fasciculus Myrrhae dilectus meus, inter vbera mea commorabitur, My Belo∣ued is a bundle of Myrrhe, hee shall lodge betwixt my brests. That thy bitter Cup (ô Lord) which thou didst drinke of, hath driuen out all bitternesse and sourenesse from forth my brest: I made mee a bundle of Myrrh of thy torments, which serue as a sweet and fragrant Nosegay to refresh and comfort my heart. The Pas∣sion of Christ (as it is in the Apocalyps) is the booke of Life. All the bookes of all the Libraries in the world; all the Schooles and Vniuersities put together, neuer taught that which this booke teacheth. Saint Augustine saith, Lignum mo∣rientis, Cathedra fuit Magistri docentis. There was neuer any Schoole in the world like to that of the Crosse, nor any Master like vnto Christ, that hung thereupon. Saint Paul cries out, O foolish Galathians, who hath bewitched you, that yee should not obey the truth, to whom Iesus Christ before was described, in your sight,* 1.8 and among you crucified? He had set before the Galathians Christ vpon the Crosse, presenting himselfe vnto them so naturally, and so to the life, as if they had seene the verie originall it selfe, as it stood all begoared with bloud in Mount Caluarie: And that vnlesse they were mad men, bewitched, or starke fooles, they could not but be taken and captiuated therewith, nor for their liues refuse to loue him and be∣leeue in him. If Saint Paul made him so rich and so glorious by his eloquence, What a pretious peece must it needs be, when Christ himselfe, by suffering in those his delicate limbes, did limne it forth vnto vs at his death; his thornes, his nailes, his wan visage, his bored hands and feet, and his wounded side, vtte∣ring more Rhethoricke in that last Act and Scaene of his life, than all the elo∣quence of Paul, or the pennes of the whole World since, were euer able to expresse.

The second, Saint Chrysostome saith, That our Sauiour sought to oblige them vnto him, by giuing them such a particular account, that he was to suffer and to die out of his especiall loue towards them, as also all Mankind; and that this therefore ought not to giue them occasion to withdraw their respect from him, or that he should thereby lose any one jot of his reputation among them. Mori, hominis est▪ sed velle mori, Dei, i. To die, is of man; but to be willing to die, of God: And because herein I pretend your good, I ought to lose nothing with you, by losing my life. One of the greatest indeerements of his loue was, That hee did esteem it as a reward of all his indured troubles and torments, that he should not lose his worth with vs. This made him to say, Happie is that man who shall not thinke lesse worthie of me than I deserue. Tertullian controlled an Hereticke that de∣nied the diuinitie of our Sauiour Christ; the cobwebs of the cratch, the pouer∣tie of his life, and the accursednes of his death, being no way able to take hold vpon him. Those verie things (saith he) that blind thee, ought to conuince thee, and to affectionate thee vnto him; for none but God could doe thus much

for thee. And it is a lamentable case, that those good things that hee did for thee, that thou mightest beleeue in him and loue him, should be motiues vnto thee for to offend him. God hauing commanded that Ierusalem should bee re-edified after their first freedome from Babylon, there were some graue men grounded in Iudaisme, who misinterpreting (as Saint Hierome hath noted it) the prophecie of Ezechiel;* 1.9 said, Haec est lebes, nos autem carnes, This Citie is the caldron, and we be the Flesh: For God to command vs to rebuild this Citie, is as if he should will vs to make a Caldron wherein to boyle our selues. Of his loue they made a loathing, and interpreted his fauour to be an iniurie. God took this their vnthankefulnesse so ill, that he quitted them the second time both of their coun∣trie and their libertie. It is you that haue made Ierusalem a Caldron of the pro∣phets; I will bring you out of the middest thereof, and deliuer you into the hands of strangers, yee shall fall by the sword; and this Citie (as yee falsly sup∣pose) shall not be your Caldron, neither shall yee be the flesh in the midst there∣of. The same reason is repeated by the Prophet Ose, I gaue yee wine, wheat, oyle, gold, and siluer; but yee spent it in the seruice of the Idoll Baal, therefore will I take from yee my wine, my wheat, &c.

Filius hominis tradetur, The Sonne of man shall be deliuered.

The death of our Sauiour Christ may be considered two manner of wayes:

Either as a Historie.

Or, as it is Gospell.

As a Historie, it is so sad and so lamentable, as that it cannot but cause great pittie and compassion. The relation which Pilate made to the Emperor of Rome, is sufficient of it selfe to melt stones into teares; which was as followeth:

In this Kingdome there was a wonderfull strange man, his behauiour & beau∣tie beyond all other in the world; his discretion and wisedome coelestiall; his grauitie and sobernesse of carriage, beyond all comparison; his words mystical, the grace wherewith he deliuered them strooke his enemies with astonishment; neuer any man saw him laugh; weepe, they haue; his workes sauoured of more than man; he neuer did any man harme, but much good hath he done to many▪ he healed by hundreds such as had been sicke of incurable diseases; he did cast out Deuills; he raised the Dead; and his miracles beeing numberlesse, they were done all for others good; he did not worke any miracle wherein was to be seene the least vanitie or boasting in the world. The Iewes out of enuie layd hold on him, and with a kind of hypocrisie and outward humilitie, rather see∣ming, than being Saints, trampled him vnder foot, and marred his cause. I whipt him for to appease their furie, and the people being about to mutine, I condem∣ned him to the death of the Crosse. A little before he breathed his last, hee de∣sired of God, that he would forgiue those his enemies which had nailed him to the Crosse. At his death there were many prodigious signes both in heauen and earth; the Sunne was darkened, and the graues were opened, and the Dead arose▪ After he was dead, a foolish Iew thrust a Speare into his side, shewing the ha∣tred in his death which the Iewes bare vnto him in his life.

What Tragedie can bee more mournefull, or what imaginarie disaster can appeare more la∣mentable?

As it is Gospel, you shall see in this his death innumerabie truths: First of all, let not the asperousnesse and hardnesse to the way of happinesse discourage any man; for hauing such a good guide as our Sauior Iesus Christ, it shall (though 〈◊〉〈◊〉 be neuer so hard to hit) be made plaine and easie vnto vs: Howbeit it bee else∣where

said, The way to heauen is streight and inaccessable,* 1.10 because there are few that tread in that tracke. Yet now the case is altered, and Saint Paul cals thus vnto vs, Accedamus ad eum, qui imitiauit nobis viam; It will cost vs some sweat and some labour, yet not so much as may dishearten vs, and it shall be a wholesome sweat, and a safe and sure labour. Iacob saw God holding the Ladder which reached to Heauen, whereunto hee set his helping hand, the better to secure it, to the end that euerie man (as Philon hath noted it) might without feare climbe vp to the top of it. S. Hierome goes a little further, and says, That hee did not thereby onely promise safetie, but helpe; for God did stretch out his hand from aboue, and did reach it forth vnto those that were willing to get vp: According to that of Dauid, Emitte manum tuam de alto, (i.) Send out thy hand from aboue.* 1.11 Lysias when he had gathered about fourescore thousand Foot, with all the Horsemen he had, he came against the Iewes, thinking to make Ierusalem an habitation of the Gentiles: and because of his great number of Footmen, his thousands of Horsemen, and his fourescore Elephants, the Captains and Souldiers of Gods people were quite out of heart, making prayers with weeping and teares before the Lord, That hee would send a good Angell to deliuer Israell. And as they were besides Ierusalem, there appeared before them vpon horsebacke, a man in white cloathing, shaking his harnesse of gold. Then they praised the mercifull God all together, and tooke heart, insomuch that they were readie not onely to fight with men, but with the most cruell beasts, and to breake downe walls of yron. Marching then forward in battell array, hauing an helper from heauen▪ running vpon their enemies like Lyons, they slew eleuen thousand footmen, and sixteene hundred Horsemen, and put all the other to flight. Another Horseman was he that Saint Iohn saw vpon a white Horse, bearing this for his Motto, Vin∣cens vt vinceret. Which takes from vs all feares of atchieuing the victorie for Heauen.

Secondly, it assureth vs, That he that offereth vs so much, can denie vs no∣thing; he could not well giue vs more, nor would hee giue vs lesse than that which he hath alreadie so liberally bestowed vpon vs. Yet this gift may receiue increase (as Saint Bernard hath noted it) according to the manner of it. For in all things whatsoeuer, are to be considered, the thing What, and the thing How, or Why; the Accident, and the Substance; and sometimes Gods Attributes doe shine more in the Accident, than in the Substance. Whence I inferre, That he that gaue so much with so much loue, and sees that it is all cast away, and that his loue is so ill requited, it is not much if he be much offended with vs. Ergo in vacuum laborani, &c. In vaine then haue I laboured, and to no purpose haue I spent my strength. Whom will it not grieue to the heart, when he hath taken a great deale of paines, and been at a great deale of charge, to see them both lost? Who euer tooke halfe that paines for vs, as did our Sauiour Christ? who was euer at that great cost with vs as hee hath beene? Multo sudore sudatum est, & non exiuit de eo rubigo.

The sonne of man shall be deliuered. It is a vsuall phrase in Scripture, to call Man,* 1.12 the sonne of Man. Adam, was neither the sonne of Man nor Woman, yet is he listed in the number of the children of Men. Tertullian sayth, That our Sauiour tooke his appellatiue vpon him, to show, that hee was now true Man. Saint Au∣sten, That by this name, he was willing to distinguish the humane nature, from the diuine; and to reuiue the remembrance of that surpassing benefit of his becom∣ming Man. Epiphanius and Theodoret, That Daniel, when he stiled him the sonne of Man, by this his so calling of him, prooued thereby,* 1.13 that he was the person

prophecied of in that prophecie. Gregory Nazianzen, That hee was cal∣led the sonne of Man, for that hee was descended of Adam. And if hee, may bee most of all called sonne, who doth most of all honour his Father; none, was more Adams sonne than hee. Last of all, our Sauiour treating heere of his torments, and of his Crosse, which were to come vpon him, as Man, it well suteth with this his present condition to take this name vpon him of the sonne of Man.

The sonne of Man shall be deliuered. When Christ our Sauiour treateth of his torments,* 1.14 he vseth the third Person; Tradetur, & tradent, He shall be deliuered, and they shall deliuer him▪ &c. But when the Prophets did prophecie of him, they spake in the first Person:* 1.15 Foderunt manus meas, & pedes meos, They haue digged my hands, and my feet. Fui flagellatus tota die, I was scourged all the day long. Faciem meam non auerti ab increpantibus & conspuentibus in me, I turned not away my face from those that rebuked me, and spat vpon mee. His plagatus sum in dom•• eorum, qui dilige∣bant me, With these was I wounded in the house of my friends. So that if you shall but aske Christ, who it is that suffereth these things? hee will answer, That it is the sonne of Man. And if yee aske the Prophets, they will say, That it is the sonne of God. And peraduenture this is the mysterie of it, That albeit our Sa∣uiour Christ is the party that suffered (as the Prophets prophecie of him;) yet he suffered as a Fiador, or Surety. But so great was the loue which hee bare to Man, who was the Debtor, that putting these torments, which wee were lyable vnto, to his owne account, yet the discharge of this debt goes in the name of the Debtor. And as the treasure of his merits, is for the good of Man; so his tor∣ments, and his sufferings, are to bee attributed wholly to Man, who was the per∣son, that by the ordinary course of Law did owe this debt, and was in all reason bound to pay it.

The sonne of Man shall bee deliuered. It is here to bee considered how often our Sauiour makes repetition of this word Tradetur. Peraduenture, because it was one of his greatest griefes, that his friend should betray him; The man of Peace in whome I hoped, sayth Dauid. Thomas sayth, That it is one of the noblest actions in the world for a man to loue his friend; because to abhorre him, is one of the foulest things that man can commit. Magnificauit super me supplan∣tationem,* 1.16 He gloried in his supplanting me. What greater griefe can befall a friend, than to bee supplanted by a friend? The metaphor is taken from those that run, when as the one trips vp the others heeles. Saint Ierome reads it, Leuauit contra me caltaneum, Hee lifted vp the heele against me. Our Sauiour Christ flying to death with the wings of Loue, Iudas setting his legge of Treason before him to throw him downe, his Loue found it selfe thereby offended, and beeing thus wronged by a friend, his Loue had no need of such spurres to driue him on to his death. But say it should, it was not fit for a friend to put them on. He of all other, should not haue led him along therunto, falsifying his loue by a feigned kisse, & kindly saluting him, with an Aue Rabbi, Haile Master. To whom our Sauiour milde∣ly againe replyd, Amice, ad quid venisti? Friend, wherefore camest thou? What needst thou to haue taken so much paines, thou mightest haue saued thy selfe this labour, being it was myne own desire to make my selfe a prisoner? yet it doth much trouble me, that my friend should deale so vnkindly with me.

Tradetur principibus sacerdotum.

Hee shall bee deliuered to the chiefe Priests. A little before, the Apostles were at difference amongst themselues who should bee the greatest in that their ho∣ped

for Kingdome, there beeing two commings of the Messias foretold by the Prophets.

• 1 The one, prosperous, full ofMaiestie and Greatnesse.
• 2 The other, poore, humble, and despised.

Now, because the Vnderstanding doth commonly follow the affection of the Will, they did verily beleeue, that this his comming should bee in state and Maiestie, crowning himselfe King in Israell, taking all dominion and rule from the Emperour of Rome, from Herod, Pilat, and other inferiour Ministers; and the Priesthood from the Pharisees, who held it so vnworthily. This conceit and hope of theirs is prooued and confirmed by that which the Disciples said on their way to Emaus;* 1.17 But we trusted that it had beene hee that should haue deliuered Israell: Not vnderstanding as then, what was the deliuerance that Iesus Christ had purchased for them, but looking after some worldly prosperitie. But much more plainely out of that place of the Acts, Lord, wilt thou at this time restore the Kingdome of Israell? In a word, They did fully persuade themselues,* 1.18 that all the world should be subiect to his Crowne; comforting their hopes with that pro∣phecie of King Dauids, His Dominion shall bee also from one Sea to the other, and from the Floud, vnto the worlds end.* 1.19 And for that hee might turne the wheele of this their vaine hope another way, hee sayth, To the chiefe Priests, whose seates you thinke to inioy, shall I be deliuered vp, and beeing presently put ouer to the Roman power, I shall by them be whipt, mockt, buffe••ed, crucified, &c.

Ipsi vero nihil horum intellexerunt.

But they vnderstood none of these things. This seemed vnto them to bee so foule a fact, and so heinous a wickednesse, that it could not sinke into their thoughts, that to such great Innocencie, such great Iniustice & Crueltie should be offered. But malice was growne now to that height, that mans imagination must come short of it. Seneca sayth, That it is a verie poore excuse, to say, Who would haue thought it? For there is not that wickednesse, which is not now in the World. And seeing that the malice thereof, hath gone so farre, as to take away the life of the God of Heauen, there is not that ill, which wee ought not to feare. Wee are to feare the Sea, euen then, when it promiseth fairest weather. This speech of our Sauiours might likewise seeme vnto them to be some Parable; for that which the Will affecteth not, the Vnderstanding doth not halfe well apprehend it. He sayd vnto the Iewes, Oportet exa••tari ••ilium hominis, The sonne of man must be lifted vp. And they presently tooke hold of it. The Angels told Lot, that So∣dome should be consumed with fire and brimstone from Heauen; and he adui∣sing his sonnes in law thereof, He seemed vnto them as one that mocked. Precept must be vpon precept, line vpon line; here a little, and there a little.* 1.20 Often doe the Pro∣phets repeat, Haec mandat Dominus, Expecta Dominum, sustine Dominum, modicum adhuc modicum, & ego visitab•• sanguinem &c. abscondere modicum, Thus sayth the Lord, Wa••te for the Lord yet a little while, and a little while, & I wil visit the Bloud, &c. They that ••eard Esay, mockt at him in their feasts and banquets, saying, Wee know before hand what the Prophet will preach vnto vs. And this is the fa∣shion of Worldlings, to scoffe at those, whom God sends vnto them for their good.

Tunc accessit mater filiorum Zebed••i, &c.

Then came vnto him the mother of the sonnes of Zebedee, &c.* 1.21 Adonias tooke an vnseasonable time, hauing offended S••l••m••n with those mutinies which hee

had occasioned to make himselfe King; and euen then when hee ought to haue stood in feare of his displeasure, he vndaduisedly craues of him, to giue him his fathers Shunamite to wife: This seemed to Salomon so foolish and so shamelesse a petition, that he caused his life to be taken from him.

Accessit mater, The mother came.

Parents commonly desire to leaue their children more rich and wealthy, than holy and religious: A mother would wish her daughter, rather beautie than ver∣tue; a good dowrie, than good endowments. Saint Augustine saith of himselfe, That he had a father that tooke more care to make him a Courtier of the earth, than of Heauen; & desired more, that the world should celebrate him for a wise and discreet man, than to be accounted one of Christs followers. Saint Chryso∣stome saith, That of our children wee make little reckoning, but of the wealth that we are to leaue them, exceeding much: Being like vnto that sicke man, who not thinking of the danger wherein he is, cuts him out new cloathes, and enter∣taineth new seruants. A Gentleman will take more care of his Horse, and a great Lord of his estate, than of his children: For his Horse, the one will looke out a good rider, and such a one as shal see him well fed and drest; The other, a very good Steward for his lands: but for their children, which is their best riches, and greatest inheritance, they are carelesse in their choice of a good Tutor or Gouernor. In his Booke De Vita Monastica, the said Doctour citeth the exam∣ple of Iob, who did not care so much that his children should be rich, well estee∣med, and respected in the world, as that they should be holy and religious; He rose vp early in the morning,* 1.22 and offered burnt Offerings according to the number of the•• all; For Iob thought, It may be my sons haue sinned and blasphemed God in their hearts: Thus did Iob euerie day. Saint Augustine reporteth of his mother, That she gaue great store of almes, and that she went twice a day to the Church, and that knee∣ling downe vpon her knees, shee poured forth many teares from her eyes; not begging gold nor siluer of God, but that he would be pleased to conuert her son, and bring him to the true Faith.

* 1.23The mother came. These her sonnes thought themselues now cocke-sure; for they knew that our Sauiour Christ had some obligation to their mother, for those kindnesses which she had done him, and for those good helpes which hee had receiued from her in his wants and necessities; deeming it as a thing of no∣thing, and as a sute already granted, That he would giue them the chiefest places of gouerment in that their hoped for Kingdom. Whence I infer, that to a gouer∣nor it is a shrewd pledge ofhis saluation, to receiue a curtesie; for that he is there∣by, as it were, bought and bound to make requitall. And as in him that buyes, 〈◊〉〈◊〉 is not the goodnesse or badnesse of such a commoditie, but the money, that 〈◊〉〈◊〉 most stood vpon: & as in gaming, men respect not so much the persons they play with, as the mony they play for; so this businesse of prouiding for our childre••▪ is a kind of buying to profit, and a greedie gaining by play. The King of So∣dome said vnto Abraham,* 1.24 Giue me the persons, and take the goods to thy selfe: 〈◊〉〈◊〉 Abraham would not take so much as a thred or shooe-latchet of all that was his, and that for two verie good reasons:

The one, That an Infidell might not hereafter boast and make his brag, saying▪ I haue made Abraham rich, it was I that made him a man.

The other, That he might not haue a tie vpon him, and so buy out his liberty▪ For guifts (as Nazianzen saith) are a kind of purchase of a mans freehold. 〈◊〉〈◊〉 giue for meere loue cannot be condemned, because it is a thing which God hi••••selfe

doth; to whom the Kings and Princes of the earth should come as neere as they can: But to giue to receiue againe, is a clapping of gyues and fetters on the receiuer. And the poorer sort of men being commonly the worthiest, be∣cause they haue not wherewithall to giue, they likewise come not to get any thing. Theodoret pondereth the reasons why Isaac was inclined to conferre the blessing on Esau.

First, Because he was his first borne, to whom of right it belonged.

Secondly, For that he had euer beene louing and obedient vnto him.

Thirdly, Because he was well behaued, and had good naturall parts in him.

Fourthly and lastly hee addeth this, as a more powerfull and forcible reason than all the rest; That being (as he was) a great Hunter, he brought home so many Regalos and daintie morcells for to please his fathers palate, which wrought more vpon aged Isaac, than his being his sonne. And if gifts are such strong Gyants, that they captiuate the Saints of God, Munera (crede mihi) excacant ho∣mines qùe Deosque. What are we to expect from sinners? Saint Bernard complai∣neth, That in his time this moth had entred not onely vpon the distribution of secular honours, but also vpon Ecclesiasticall preferments. He earnestly exhor∣teth Pope Eugenius, That he place such Bishops in the Church, who out of wid∣dowes dowries, & the patrimonie of the crucified God, should not inrich their Kindred, who take more pleasure in the pampering of a young Mule, spred ouer with a faire foot-cloath, than to clap caparisons on an old Horse, whose mouth is presumed to be shut; preferring their loose Kindred, and such as haue jadish trickes, before deuout and irreprehensible persons. A Prelat shall bestow a hun∣dred Ducats pension vpon a poore Student, and he will be bound à re••ar el diuino officio, to pray ouer all the good prayers that be, for him; but hee shall bestow a twentie or thirtie thousand Ducats on his Kinseman, and he shall scarce rezar el rosario, turne ouer his beads for him.

Dic vt sedeant bi duo filij mei.

Grant that these my two sonnes may sit, &c. Now the mother intreats with the loue and affection of a mother, so it seemeth to Saint Ambrose and Saint Hilarie; and as it is to be collected out of Saint Marke; and from that, You know not what you aske: As also by that, Can you drinke of my Cup? Whither they were thrones in Heauen, (as Saint Chrysostome would haue it) or on earth, which though neuer so prosperous, they could imagine at most to be but temporall; I will not stand to dispute it: if of heauen, few vnderstand it; if of earth; they would make this their pilgrimage a permanent habitation. And if they held Peter to be a foole, be∣cause he would haue had Tabernacles built on Mount Tabor▪ What shall wee say to these that would haue perpetuall seats of honour? All the Courts of the earth are but portches and gatehouses to those Pallaces ofheauen, where the lac∣key and the scullion, as well, &c.

Nescitis quid petatis, Yee know not what ye aske.

They did first of all imagine, That from the death of Christ, his Crown and Empire was to take it's beginning. Now to desire seats of honour of one that was scourged, spit vpon, strip•• naked, and crucified, and to seeke that his bloud should be the price of the•••• honour, was meere fooli••••nesse. When the people would haue made a King of our Sau••our Christ, he ••••ed from them to the moun∣taine, taking it as an affront, th•••• they should offer to clap an earthly Crowne vp-his h••ad. So doth Thomas expound that place of Saint Paul, Who for the joy that

was set before him, endured the Crosse, and despised the shame. When a Kings Crown was proposed vnto him by the World, he made choice of the Crosse, holding that affront the lesse of the two. What then might he thinke, when treating of his death, they should craue chaires of honour, making lesse reckoning of his bloud, than of their owne aduancement? For three transgressions of Israell, (sayth Amos) and for foure,* 1.25 I will not turne to it, because they sould the Righteous for siluer, and the Poore for shooes: That is, made more reckoning of the mucke of the world, than mens liues. Galatinus, Adrianus Finus, and Rabbi Samuel, transferre this fault vpon those Pharisees which sould our Sauiour, to secure their wealth and their honours; The Romans will come and take both our Kingdome and our Nation from vs. Wherein these his Disciples seemed to suit with them; for the Pharisees trea∣ted of our Sauiours death, that they might not loose their Chaires; and his Dis∣ciples, that they might get them.

Yee know not, &c. Why would they not haue Peter share with them in their fauour and their honour? In Mount Tabor he was mindfull of Iames and Iohn; but Iames and Iohn did not once thinke vpon Peter. The reason whereof is, for that the glorie of heauen is easily parted and diuided with others: And because God will that all should bee saued, man is likewise willing to yeeld thereunto. But for the glorie of the earth, there is scarce that man that will admit a copart∣ner. And if Christ our Sauiour had granted them their request, they would pre∣sently haue contested, which should haue sate on his right hand. For in these worldly aduancements and honours, brother will be against brother, and seeke to cut each others throat. Iacob and Esau stroue who should be borne first, & get away the blessing from the other.

Potestis bibere calicem? Can yee drinke of the Cup, &c.

* 1.26Ambition (like the Elephant) out of a desire to command, will not sticke to beare Castles & Towers on his backe, till it be readie to breake with the weight of it's burthen. Why should Peter couet honour, if like a Tower it must lie hea∣uily vpon him? King Antiochus had three hundred Elephants in his Army, and euerie one bare a Tower of wood vpon his backe, and in them thirtie persons •• piece. The ambitious man (like Atlas) will make no bones to beare vp heauen with his shoulders, though it make him to groane neuer so hard, and that in the end he must come tumbling downe with it to the ground. Many pretend that which makes much for their hurt, presuming that they deserue what they desire. In matter of presumption, there is not that man that will know or acknowledge any aduantage. Many men complaine of the badnesse of the Times, of the hardnesse of their fortune, of the small fauour that they find, as also of their want of health; but few or none, of their want of sufficiencie, or their lacke 〈◊〉〈◊〉 vnderstanding. Seneca saith, That Vnderstanding is no•• a thing that can 〈◊〉〈◊〉 bought or borrowed: Nay more, That if it were to be sould at an open outcry▪ and in the publique market place, there would not a Chapman bee found 〈◊〉〈◊〉 deale for it: For the poorest Vnderstanding that is, will presume to bee able 〈◊〉〈◊〉 giue councell to Seneca; and to Pl••to. Absalon wooing the peoples affec••••on breakes out in Court into this insinuating,* 1.27 but traiterous phrase of speech, 〈◊〉〈◊〉 that I were made Iudge in the L••••d, that euerie man tha•• hath any matter 〈…〉〈…〉 might come to 〈◊〉〈◊〉, that I might do him Iustice. Traitor as thou art, thou goest abo•••• to take away thy fathers Kingdome & his life from him, and yet the plea 〈◊〉〈◊〉 thou pretendest, is, forsooth, to doe euery man right and justice.

Possumus.

Saint Bernard sets downe three sorts of Ambition:

The one, Modest and bashfull; which vseth it's diligences, but withall, such as are lawfull and honest: For it is a lawfull thing to pretend honour, though not to pretend it, be the greater vertue.

The other, Arrogant and insolent, looking for kneeling and adoration.

The third, Mad and furious, that will downe with all that stands in it's way; and hale Honour by the lockes, and with his poinyard in his hand seeke to force her.

Saint Cyprian in an Epistle of his, preacheth the selfe same doctrine. Of these three sorts of Ambition, the first is the most tollerable, and the least scandalous: The third is cruell: The second, which in Court is the most common, is most base and vile; howbeit (according to Saint Bernard) it is Vicium magnatum, A vice that followes your greatest and grauest Councellours, and your principall Prelats, not your meaner and ordinarie persons. It is a secret Poyson which pier∣••eth to the heart of this mysticall bodie of the Church: For this name Esay giues to the Clergie, The whole Head is sicke, and the whole Heart is faint.* 1.28 And since ••hat the Deuill tooke that state vpon him, as to say to our Sauiour, Kneele down and worship mee; he hath taken such courage to himselfe, that there is not any enterprise, be it neuer so difficult, which he dareth not to vndertake. Saint ••yprian tells vs, In sinu Sacerdotum Ambitio dormit, sub••vmbra recubat, in secreto alami sese fraudulenter occultat, Ambition sleepes in the bosome of the Priests, it lies ••••rking euen amongst the holiest of them. And those (as Saint Ambrose saith) ••hom Couetousnesse could not make to yeeld, nor the Flesh ouercome; the ••astest, the freest handed, the bountifullest in their almes-deeds, Ambition hath ••ade to lie flat at her foot. In a word, Rarus est, quem non prosternat ambitio.

Whence it is to be noted,* 1.29 That they beeing honourable and graue persons whom Ambition leads along in triumph, she makes them base and vile: For she bings these men to shame, and through their too much esteeme of honour, come t•• be the lesse esteemed. Adeo mundus hominibus charus est, vt sibi viluerint, The ••••••ld is so deere to men, that they are base in their owne eyes. Saint Augustine saith, T••at the Deuil offered our Sauiour all the Kingdomes of the world, if he would bu•• fall downe and worship him. The ambitious man will sow himselfe, as it wee, to the ground, & suffer himselfe to be trampled & trod on, & that not for a weld, but for the basest things that the world affoordeth. This mother & her ••w sons did adore our Sauiour Christ for imaginarie honours, and not for any res••ect to the person adored, (for much more was due vnto him) but for circum∣sta••es so shamefull and so vile, that they well deserued a Nescitis. When Ne∣buc••dnezar gaue command, That all should fall flat to the ground, and worship his ••mage, Saint Chrysostome saith, That their prostrating of themselues vpon the ••eart was excused, for that the adoration of their bodies, was the falling of their ••ouls; not onely because they did adore a piece of wood, which was not God; ••ut ••••cause they did adore their priuate interest and fauour. So in this case that we h∣sue now in hand, the mother and her sonnes adored not Christ as hee was Chri••••, but for the good they hoped from Christ: and this adoration of the bo∣••ie, d••d discouer the basenesse of their soules thoughts.

Bes••des all these mischiefes which accompanie Ambition, it turnes it to bee ••s owners torment: It is the Crosse (as Saint Bernard saith) that martyrs him, ••••bit•••• ambitiosorum Crux. Saint Ambrose, Omnes t••r ques, omnibus places▪ Absalon

was hanged by the haires of his head, in token that his owne ambitious humor was his owne hangman. Saint Augustine saith, Ventus honoris, ruina vniuersi, The wind of honour is the worlds ruine. This puffe of wind blew Lucifer out of heauen; it destroyed Paradise; ••ore vp our innocencie by the roots; it pretended to build Towers aboue the Clouds. In the Scripture it wrought strange cruelties; Abimileck puffed vp with this wind, beheaded the seuentie brethren of Gede••; Ioram, the sixe sonnes of that good and holy King Iehosophat, to settle the Crown the surer on his head. The Chronicles make mention, That to this King there came Letters from Elias, [Allatae sunt autem ei litera ab Elia Propheta, There came a writing to him from Elia the Prophet] who in his fathers time was taken vp in a Chariot of fire; which were left written behind him by a propheticall Spirit, before that he departed hence, as Caietan doth enforce it. Howsoeuer, I am sure that they did notifie vnto him a most grieuous and seuere chastisement. Iason brother to the High-Priest Onias, tooke away his Priesthood from him by offering King Antiochus a great summe of money. In the ninth Chapter of the first Booke of Macabees, strange things are reported of the impostures of Alcimus, till that he died suddenly, and was smitten cum tormento magno. The twelfth Chapter recounteth the cruelties which Triphon multiplied one in the necke of another, to set the Crowne of Asia on his owne head, by killing Ionathan and his sons.

Calicem quidem meum bibetis.

Ye shall indeed drinke of my Cup. Hee did marke them out the way to Heauen and the price which it was to cost them.* 1.30 Saint Bernard; Haec est via vitae, via ci•• tatis, via regni, via gloriae. And vpon the Canticles he pondereth two places.

In the one, the Spouse inuites her Beloued to a dainty soft bed; Lectus 〈◊〉〈◊〉 floridus, domus nostra Cedrina, Our Bed is greene, and our house of Cedar.

In the other, He inuites his Spouse to the field. Ego flos Campi. Correctin•• thereby the longings of his Spouse. As if hee should haue sayd vnto her, Th•• life, is not to be spent in pleasures and delights, but in sweats and labours. An•• expounding that place of Saint Luke, Haue me ô Lord, in mind, when thou comest 〈◊〉〈◊〉 to thy Kingdome; Euntem vidit, & sui memorem esse rogauit. Hee was tyde to 〈◊〉〈◊〉 Crosse, and yet you see how soone he got to Heauen. And no maruaile, for, 〈◊〉〈◊〉 carriage to Heauen, was the Crosse. Hee that hath a familiar in his pocket, 〈◊〉〈◊〉 flye in two houres from henceto Rome. And so in a short time did this go•• Theefe flye vnto Heauen, by beeing himselfe fastned to the Crosse, and his 〈◊〉〈◊〉 to Christ. Saint Chrysostome sayth, That Grace followeth the footsteps of 〈◊〉〈◊〉; If there bee no Day, there is no Night; if no Winter, no Sommer; 〈◊〉〈◊〉 Battaile, no Victorie; if no Seruice, no Reward; if no Cup, no Chaire; i•• Trouble, no Glorie.

Non est meum dare vobis.

It is not in me to giue you. The World makes these prouisions, but I ca•••• Saint Ambrose sayth, Dominus Coeli &c. The Lord of Heauen and Earth was 〈◊〉〈◊〉 Blush, and was ashamed to deny the fellowship of his Throne, to a mother, that 〈◊〉〈◊〉 it for her children.* 1.31 Christ, who is able to doe all, sayes, hee cannot doe it, 〈◊〉〈◊〉 Man, who is able to doe nothing at all, presumes he can doe all. God canno co••••mit sinne; nor can God be an Accepter of persons. God makes himselfe 〈◊〉〈◊〉 who can doe nothing; and thou makest thy selfe God, and thinkst thou 〈◊〉〈◊〉 any thing: Whereas indeed, thou art more weakenesse, than power; di••••bility

than abilitie. It is proper to God (sayth Aristotle) to doe what hee will; to Man, to doe what he can: But now the World is turned topsituruie; God does what hee can; and Man, what he will. Saint Bernard in an Epist. of his, complaineth of the Ecclesiasticall prouisions which were made in his time; They leapt (satih hee) from the Ferula to the Crosyers staffe; being gladder to see themselues freed from the Rod, than of the Honours that were throwne vpon them. Seneca called that, The golden Age, wherein Dignities were conferred on those that deserued them; condemning the Age wherein hee liued, to bee the Yron Age. But I say, That this present Age which we now inioy, is the happiest that euer our Church had: For, in those former times, those that were the learnedest and the holiest men, fled into the Desarts, and hid themselues in Caues, that they might not bee persecuted with Honours: For they had no sooner notice of a holy man; (albeit he liued coopt vp in a corner) but that they forced him thence, clapping a Miter on his head, and other dignities: And there are verie strange Histories of this truth. But to all those that liue now in these times, I can giue them these glad tydings, That they may inioy their quiet, and sit peaceably at home in their priuat lodgings, resting safe and secure, that this trou∣ble shall not come to their doores; for now a dayes, onely fauour, or other by∣respects of the flesh, haue prouided a remedie for this euill.

Non est meum dare vobis.

It lies not in me to giue you. Christ would rather seeme to lessen somewhat of his power, than to lessen any thing of his loue. And therefore he doth not say, I will not doe it; for that would haue beene too foule and churlish a word in the mouth of so mild a Prince▪ and he should thereby haue done wrong to his own will, who desires that all might haue such seats as they did sue to sit in. Saint Ambrose vnfoldeth our Sauiours meaning, Bonus Dominus maluit dissimulare de jure, quam de charitate deponere, He had rather they should question his right, than his loue. The selfe same Doctor saith, That he made choice rather of Iudas than any other, though to man it might seeme, that hee therein wronged his wisedome; for the World might from thence take occasion to say, That he did not know how to distinguish of men, being that he had made choyce of such an Apostle. But this was done out of his especiall prouidence, (saith Saint Ambrose) in fa∣uour of his loue: For he being in our opinion, to runne the hazard of his wise∣dome or his loue, he had rather of the two suffer in his wisedome; for no man could otherwise presume of him, but that he loued Iudas. The History of Ionas proues this point, who refused to go to Niniuie; it seeming vnto him, that both God and himselfe should (as Nazianzen saith) be discredited in the world. But he willed him the second time, That he should go to Niniuie, and that he should preach vnto them, Yet fortie dayes, and Niniuie shall be ouerthrowne.* 1.32 At last hee was carried thither perforce, whither hee would or no: And the reason why God carried this businesse thus, was, That if afterwards hee should not destroy this Citie, he might happely hazard the opinion of his power, but not of his loue. The like is repeated by Saint Chrysostome.

Ionas did likewise refuse to goe to Niniuie, that he might not at last be found a Lyer; esteeming more the opinion of his truth, than of his loue. Hence ari∣seth in the Prelats and the Princes, this word Nolumus, Wee will not haue it so; which sauours of too much harshnesse and tyrannie. Sic volo, sic jubeo, sit pro ratione voluntas, Their will is a Law vnto them. But he that shall make more rec∣koning of the opinion of his willingnesse, and of his loue, than of his power,

and his wisedome, will say, Non possum, I cannot, it is not in my power to doe it: It grieues mee to the verie heart, and I blush for shame, that I am not able to performe your desire. Which is a great comfort for him that is a suitor, when hee shall vnderstand, that his Petition is not denied out of disaf∣fection, but disabilitie. When Naboth was to bee sentenced to death, the Iudges did proclaime a Fast: And Abulensis saith, That it was a common custome amongst the Iudges in those dayes, whensoeuer they did pro∣nounce the sentence of death against an Offendor; to the end, to giue the World to vnderstand, That that mans death did torment and grieue their Soule. For, to condemne a man to death with a merrie and cheerefull coun∣tenance, is more befitting Beasts, than Men. When our Sauiour Christ en∣tred Hierusalem in Triumph, the ruine of that famous Citie representing it selfe vnto him, hee shed teares of sorrow. Doth it grieue thee, ô Lord, that it must be destroyed? Destroy it not then. I cannot doe so; for that will not stand with my Iustice. O Lord, doe not weepe then. I cannot choose. And why, good Lord? Because it will not stand with my Mercie. And that Iudge, who euer hee be, if hee haue any pittie in the world in him, cannot for his heart bloud, when hee sentenceth a Malefactor to some grieuous punishment, or terrible torment, but haue some melting∣nesse in his eyes, and some sorrow in his heart. God so pierce our hearts with pittie and compassion towards our poore afflicted brethren, that hauing a fellow-feeling of their miseries, wee may finde fa∣uour at his hands, who is the Father of Pittie, and onely Fountaine of all Mercie.

Notes

• * 1.1

  With what discourses we ought to be∣guile the wea∣rines of our pilgrimage.
• * 1.2

  Marke. 14.27.
• * 1.3

  Marke 10.32.
• * 1.4

  Ob.
• * 1.5

  Sol.
• * 1.6

  Naturall in all to seeke life, & shun death.
• 1 1.7

  It ought not to bee conside∣red, but with al seriousnesse.
• * 1.8

  Galat. 3.
• * 1.9

  Ezech. 11.3.
• * 1.10

  Heb. 12.
• * 1.11

  2. Mac. 11.
• * 1.12

  Our Sauiour why called the sonne of man.
• * 1.13

  Dan. 7.
• * 1.14

  Psal. 22.16.
• * 1.15

  Psal. 73.74. Zac. 13.6.
• * 1.16

  Psal. 49.1.
• * 1.17

  Luke 24.
• * 1.18

  Act. 1.6.
• * 1.19

  Psal. 7••.8.
• * 1.20

  Gen. 19.14. Esa. 28.10.
• * 1.21

  3. Reg. 6.
• * 1.22

  Iob 1.5.
• * 1.23

  The receit of a curtesie is the ingag••ng of our libertie.
• * 1.24

  Gen. 14.23.
• * 1.25

  Amos. 2.6.
• * 1.26

  Ambition al∣waies blind in that which it pursueth.
• * 1.27

  2. Sam. 15.4.
• * 1.28

  Esay ••.5.
• * 1.29

  Ambition▪ knowes nei∣ther reason, nor religion.
• * 1.30

  Heauen not purchased without vio∣lence.
• * 1.31

  Mans pre∣sumption.
• * 1.32

  Ionah. 3.4.