The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

THE CHRISTIAN DIARY.

THE AUTHOURS DESIGN.

OF the practice of Virtues I have already spoken in my Book of the HOLY COURT. This is a small Pattern thereof in every days action. It should employ your heart, ra∣ther than your eyes or hand. It is short to read, but if you practice it, you will in one day find years and ages of felicitie.

Indeed we have at this present many spiritual Books, which eccho one another. This Age is as fruitfull in words, as barren in works; Enclining to speak much, to do nothing; evapour∣ating the best part of wit, by pen or tongue.

Nevertheless, in matters of Devotion, it is apparent, that a man cannot say too much, that, which he can never do enough; and that in so great a penurie of worthy acts, we should not be sparing of good words.

I present you with this short Treatise: carry it in your hand, as the clock which a great Prince wore in a Ring: it striketh every hour of the day, and agreeth with Reason, as true dials with the Sun. If you read it with attention, you will find it great in its littleness, rich in its povertie, and large in its brevitie. Great books make men sometimes more learned, seldom more innocent. This reduceth wisdom to practice, and prosperity to devotion. By often read∣ing it, and doing what it directeth, you shall know what it is; for it hath no other character of its worth, than that of your virtues.

THE CHRISTIAN DIARY.

The First PART.

The first SECTION. The Importance of well ordering every Action of the day.

A Wise Hermit (as Pelagius a Greek Au∣thour relates) being demanded, if the way to perfection were very long said: That the Virtues accompany one another, and if a man would himself, he might in one day attain to a proportionable measure of Divinitie. Indeed our Virtues are all conjoyned in our Actions, our Actions in the Hours, the Hours in the Day, the Days in the Moneth, the Moneths in the Year, and the Years in the Ages. Every day is a little map of our life; and the way to be soon perfect, is to use much consideration and perfection in the perform∣ance of every days action. See here a draught there∣of, the lineaments of which I have taken in part from one endued with much wisdom, religion & integrity, whom I would willingly name, did I not fear to of∣fend his humility, which can suffer all things but his own praises.

The second SECTION. At Waking.

THe Sun hath long since, for your benefit cha∣sed away the shades of night, to delight you with the sight of the wonderfull works of God, and your curtains are yet undrawn, to entertain you with a shadow of death. Arise out of bed, and consider, that this great star, which makes you begin the course of this day, must this day run about ten or twelve millions of leagues; and you, how many steps will you proceed towards virtue? This unwearied Har∣binger is gone to take you up a lodging in the grave; Each minute is so much deducted from your life. Will you not follow the counsel of the Son of God, and work while it is day? A long night will shortly cover you with its wings, in which you will not have the power to work.

Suppose every day a day in Harvest, suppose it a Market-day; suppose it a day, wherein you are to work in a golden Mine; suppose it a ring, which you are to engrave and ennammel with your actions, to be at night presented on Gods Altar.

Set before you the excellent consideration of S. Ber∣nard, That your actions in passing, pass not away; for every good work is a grain of seed for eternal life. Say with the famous Painter Xeuxes, Aeternitati pin∣go, I paint for eternity.

Follow the counsel of Thomas Aquinas, Do every action in the name of Jesus Christ, desiring to have the

approbation and good affections of all the Church, Militant and Triumphant. Do it as if the glory of God, the welfare of all the world, and your whole salvation depended on it, and as if that were to set the seal to all your works.

Contrive over night the good works you are to do the next day; on what points you are to meditate, what sin you are to vanquish, what virtue you are to practice, what business you are to do: that with a well-digested foresight, you may give birth to every thing in its own time. This is Ariadnes clew, which guides our actions in the great labyrinth of Time, without which all would go to confusion.

Be curious sometimes to know of what colour the dawning of the day is prevent the light (as the Wise∣man adviseth) to praise God. Take heed of imita∣ting that Epicurean swine, who boasted, that he had grown old, without seeing the Sun either rise or set. It is a good custom to rise betimes, but hardly per∣swaded to Ladies, and those Antipodes to Nature, who change the night into day, and the day into night. The famous Apollonius being very early at Vespasian's gate, and finding him stirring, from thence conjectured, that he was worthy to govern an Em∣pire, and said to his companion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This man surely will be Emperour, he is so early.

That unto which you are to dispose the day, may be divided into four parts. Devotion, Practice of Vir∣tues, Business, and Recreation. Devotion should bear the light, and open the door to all our actions.

As soon as you awake, make an account you are to give the first fruits of your reason, your sense, and fa∣culties, to the Divine Majesty. Let the Memory im∣mediately call to mind, that the works of God must be done. Let the Understanding cast an ejaculation upon its Creatour, like a flash of lightening. Let the Will enflame it self with love of him. Let the Heart let flie the burning shafts of desires and celestial affe∣ctions. Let the Mouth and Tongue labour to pro∣nounce some vocal prayer to the most blessed Trini∣tie. Let the Hands lift themselves up to Heaven. Let the Arms and Feet shake off the numbness of sleep, as S. Peter did his chains at the voice of the Angel. This were a beginning as it were of sacrificing our selves to God. They used to pluck the hair off the beast, and cast it into the fire, before they sacrificed it; so should we take these little actions from our up∣rising, as the beginning of our sacrifice.

The third SECTION. Five good actions to begin the day.

THat Action, should be as a preparative to an∣other more long and serious devotion, which you should perform in your Closet, as you come out of bed. If your attire be so curious, that it would require much time to dress you, it is a miser∣able slavery: Stay not till that be done, to give God your tribute; but clothe your self indifferently, so much as is necessary for decency and health: Then on bended knees do five things, Adoration, Thanksgi∣ving, Oblation, Contrition, and Petition.

I will here shew you the way to frame these actions, which you may read at times: and I will adde ex∣amples and forms, taken partly out of Scripture, such as are fit to be repeated daily.

The fourth SECTION. Of Adoration. The first Act of Devotion.

YOu are to observe, that Praise is one thing, Ho∣nour another, Reverence another, Adoration an∣other. Praise consists properly in words, Honour in outward signs, Reverence in inward respect, but Ado∣ration (considered at large) comprehends all these acts with much eminence. For, Adoration is an act of Re∣ligion, whereby we do homage to the sovereignty of God with a lowly submission, which is not communicable to any creature.

This act is formed and composed of four things, which are as it were its four Elements. The first is a strong apprehension of the greatness and excellency of God. The second, a consideration of our own meanness, in comparison of that great Majesty. The third, a fervent act of the will, which at the thought hereof melts it self into respect. And the fourth, an outward expression both of the mouth and ge∣stures of the body, testifying the resentment of our heart.

To discharge her self in this act of Adoration, the soul first conceives▪ God, great, dreadfull, majestick; she conceives him as a sea, infinite in essence, goodness, beatitude, comprehending within himself all Being, all Good, all Truth; and not onely comprehending, but anticipating it to all eternity with an incompa∣rable eminence.

She beholds the whole universe, in the immensity of God, like a spunge in the midst of the Ocean, an atome in the air, and a little diamond set in the high∣est Heaven. She acknowledgeth God to be the Foundation of all things possible, the Super-essential being of all things that are, and that are not, with∣out whom nothing can subsist, neither actually nor potentially, and that he hath no hold which the un∣derstanding may take, to have knowledge of him. She represents God to her self, as the beginning and end of all things, the Creatour, the Founder, the Ba∣sis, the Support, the Place, the Continuation, the Bound, the Order, the Tie, the Concord, the Con∣summation of all creatures; who hath within him∣self all the good of Angels, of men, and universal Nature; who hath all glory, all dignities, all riches, all treasures, all pleasures, all comforts, all delights, all joys, all Beatitudes, as Lessius very well explains in his Treatise of Infinitie.

This soul unsatisfied, walks leisurely into these fourteen depths of greatness, which are in God; that is, Infinitie, Immensitie, Immutabilitie, Eternitie, Omni∣potence, Wisdom, Perfection, Holiness, Bountie, Domi∣nion, Providence, Mercie, Justice, and the End to which all things tend.

She considers every perfection, first absolutely, then by comparison and application, making return upon her self, and comparing this Infinitie of God with her nothing, this Immensitie with her smalness, this Immutabilitie with her inconstancy, this Eternitie with the shortness of this temporal life, this Omnipotence with her weakness, this Wisdom with her ignorance, this Per∣fection with her defects, this Holiness with her vice, this Bountie with her ingratitude, this Dominion with her povertie, this Providence with her stupiditie, this Mer∣cie with her obdurateness, this Justice with her iniquity, this End to which all things tend, with the necessarie de∣pendances which arise from her infirmities.

Here she is ravished in God, as a little pismire in the Sun, and like Aristotle, who (as it is said) being not able to comprehend the ebbe and flow of an arm of the Sea, threw himself into it: so she drowneth her self in such a multitude of wonders, not willing any longer to measure her love by the ell of her knowledge.

She is transported in this great labyrinth of mi∣racles, otherwise than the Queen of Sheba at sight of the Palace of Solomon: and cannot at the last but break forth into an outward act, and say: My God, and my All, the God of my heart, my portion and my inheritance to all Eternitie!

The fifth SECTION. Example of Adoration.

IN pursuit hereof you shall worship God prostrate on the earth, sounding like a small string of that great Harp, the world: offering to the Creatour the whole Universe, as a picture to hang up at his Altar, and resigning your self totally to his will: The Hymn of the three children in the fiery furnace, suiteth very well with this Act; who call all creatures (as by a catalogue) to praise God: or else take that form, which the Angels and Saints use in adoring this So∣vereign Majestie.

Holy, holy, holy, Lord God Almightie, which was, and is, and is to come; Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created. Thou hast made Heaven and earth, with all the orna∣ments thereof. Thou hast compassed the sea with bounds, by thy Almightie word. Thou hast shut up the deep, and sealed it by thy terrible and glorious Name. Thou ma∣kest the pillars of Heaven to tremble under thy feet. Thou strikest terrour into all creatures, by the insupport∣able brightness of thy Majesty. Thou art in the Temple of thy holy glory; Thou beholdest the depths, and sittest upon the Cherubims; I adore thee my God, from the cen∣ter of my nothing, with all the creatures of the Universe; making an entire resignation of all that I am, into thy hands; and desiring now, and to all eternity, to depend on thy blessed will.

The sixth SECTION. Of Thanksgiving. The second Act of Devotion.

THis is an Act very necessary, considering the benefits that we receive continually from the hand of God: We should not be like the clouds which obscure the Sun that raised them; but let us rather imitate the Looking-glass, which returns the image so soon as the face is presented to it.

We must not let slip any benefit proceeding from this sovereign hand, without representing to our selves the lively image of it in our acknowledgement. And if the Ancient Hebrews (as Josephus relates) set marks and tokens, sometimes on their arms, sometimes at their gates, to publish to all the world the benefits that God hath conferred upon their families, is it not most fitting, that we endeavour to acknowledge in some manner the liberality of the Divine Majesty.

This act consisteth in three things. First, in the Memory, which represents to the Understanding, the benefit received; and this Understanding considers the hand that gives them, and to whom, and how, and wherefore, and by what ways, and in what mea∣sure. Thereupon an affectionate acknowledgement is framed in the Will, which not able to continue idle, spreads it self into outward acts, to witness the fer∣vour of its affection.

To practise this well, it is requisite to make a cata∣logue of the benefits of God; which are contained in three kinds of goodness and mercy.

The first is, that whereby he drew this great Uni∣verse, out of the Chaos and darkness of nothing, to the light of being and life, for our sakes creating a world of such greatness, beauty, profit, measure, or∣der, vicissitude, continuance; and preserving it as it wereby the continual breathing of his spirit, afford∣ing to every thing its rank, form, propriety, appetite, inclination, scituation, limits, and accomplishment. But above all, making man as a little miracle of Na∣ture, with the adornments of so many pieces, so well set, to bear in his aspect the beams of his own Ma∣jestie.

The second bounty is, that whereby he hath de∣creed to raise in man all that is natural, to a superna∣tural estate.

The third, that whereby he hath raised the nature of man, being fallen into sin, into miserie, into the shadow of death, to innocence, bliss, light, and eter∣nal life.

This is the incomprehensible mystery of the Incar∣nation of the Word, which comprehends six other benefits; that is, the benefit of the doctrine and wis∣dom of Heaven, conferred on us, the benefit of our Saviors good examples; the benefit of Redemption; the benefit of Adoption into the number of Gods chil∣dren; the benefit of the treasure of the merits of Jesus Christ; the benefit of the blessed Eucharist.

Besides those benefits, which are in the generality of Christianity, we are to represent in all humility of∣ten to our selves, the particular favours received from God, in our birth, nourishment, education, instru∣ction; in gifts of soul and body; in means and conve∣niences; in friends, allies, kinred; in vocation, estate, and profession of life; in continued protection, in de∣liverance out of so many dangers, in vicissitude of ad∣versities and prospe••ity, in guidance through the de∣grees of age; wherein every one in his own particu∣lar, may acknowledge infinite passages of the Divine Providence.

All this pouring it self upon the soul, with consi∣deration of the circumstances of each benefit, at last draws from the Will this act of acknowledgement, which maketh it to say with the Prophet David, Who am I? O Lord God, and what is my house, that thou hast brought me bitherto? 2 Sam, 7. 18.

The seventh SECTION. A Pattern of Thanksgiving.

HEreupon you shall give thanks for all benefits in general, and particularly for those you have received at present, which at that time you are to set before you, that may season this action with some new relish. The Church furnisheth us with an excellent form of Thanksgiving to God in the hymn Te Deum: or else say with the blessed spirits:

O God, power, and riches, and wisdom, and strength, and honour, and blessing, be unto thee for ever and ever.

O God, glory be to thee on high, and on earth peace, good will towards men: I bless thee, I worship thee, I give thanks to thee for thy great glory, and thy benefits, O Lord God, heavenly King, God the Father Almighty; and thou also O Lord Jesus Christ my Saviour, onely Son of the Heavenly Father; perfect God and perfect man; Thou that takest away the sins of the world, and sittest at the right hand of God the Father; And thou, O Holy Gbost, consubstantial with the Father and the Son, most blessed Trinitie, receive my prayers in giving thanks.

The eighth SECTION. Of Offering or Oblation. The third Act of Devotion.

REligion and Sacrifice had their beginning in the worlds infancy, and ever since have been linked together by an indissoluble tie. God, who giveth all, will have us give to him, meaning we should take out of his store, that which our Nothing cannot afford. Observe here a thing remarkeable. That as in the Law of Moses there were three kinds

of Sacrifice, that is, Immolations, Libations, and Vi∣ctims: Immolations, which were made of the fruits of the earth; Libations, of liquours, as oyl and wine; Victims, of living creatures: so likewise God requires that we give him our actions for fruits, our affections for liquours, and our selves for victims. This is done by the act of Oblation or Offering, which is a way of sacrifice, by which we offer our selves, and all that be∣longeth to us, at the Altar, of the Divine Majesty.

To perform this act well we must have first, a pure apprehension of the power and dominion, which God hath over us: secondly, an intimate knowledge of our own dependence upon him; considering, that we not onely have received being, and all things an∣nexed to being, from his goodness; but that we are also sustained perpetually by his hand, as a stone in the air; and that if he should let go never so little, we should be dissolved into that Nothing, out of which we are extracted. From thence will arise an act of Justice in the will, ready to give to God that which is his: and as the Holocaust, (where the hoast was quite consumed in honour to the Divine Majestie) was heretofore the noblest of all Sacrifices; so will we imitate this excellent act of Religion, by conse∣crating not onely our actions and affections, but all that we are, unto God; wishing to be dissolved and annihilated for his sake, if it might be for the glory of his Divine Majestie. But if this annihilation cannot be real, we must at the least form it to our mind, in an extraordinary manner, acquiring to our selves (as much as is possible) twelve dis-engagements, wherein the perfection of the Holocaust consisteth.

The first, is a divesting our selves of all affection to temporal things, so that we no longer love any thing but for God, of God, and to God. The second, a dis-entangling from our own interest in all our acti∣ons. The third, an absolute mortifying of sensuality. The fourth, a separation from friendships sensual, tural, and acquired, that they have no longer hold on our heart, to the prejudice of virtue. The fifth, a ba∣nishing of worldly imaginations, in such a manner, that the meer representation of them, may beget aver∣sion and horrour in us. The sixth, a discharge from worldly cares not necessary to salvation. The seventh, a deliverance from bitterness of heart and discontents which ordinarily arise from e••cessive love to crea∣tures. The eighth, a valiant flight from all kind of va∣nity of spirit. The ninth, a contempt of sensible con∣solations, when God would have us to be weaned from them. The tenth, a renouncing of scruples of mind, and of our own fantasies, to follow the counsel and will of those that are superiour unto us. The ele∣venth, an insensibility of the troubles that happen in adversity. The twelfth, an entire mortification of judgement and will, that we follow all the inspirati∣ons of God, as true dials the Sun.

He who hath proceeded therein thus far, maketh a true annihilation of himself, and an excellent oblation of all that he is: But if you cannot give the whole tree with such perfection, yet give at least the fruits; desiring in conclusion, to offer up all your faculties, senses, functions, words works, and all that you are; re∣membering that saying of S. Chrysostom, That it is the most wicked avarice, to defraud God of the oblation of our selves. Offer to the Father your memory, to fill it as a choice vessel with profitable things; to the Son your understanding, to enlighten it with eternal truth; to the Holy Ghost your will, to enkindle it with his holy flame; Say particularly to the Incarnate Word, with the devout virgin Gertrude.

The ninth SECTION. The manner of offering our selves to God.

O My sweet Saviour, illuminate my intentions with thy light, and support my weakness by thy mercy: I recommend the small service which I shall do this day, to the unspeakable sweetness of thy heart; and set it from hence forward before thine eyes, to direct, correct, and perfect it. I offer it, and all that I am to thee, with my whole affection, both for my self and all the faithfull; and I offer it unto thee, in the union of that most perfect in∣tention which thou hadst, when thou prayedst upon earth to thy Father in Heaven.

The tenth SECTION. Of Contrition. The fourth Act of Devotion.

THis is an Act exceeding necessary in so dan∣gerous an estate, and so great frailty as we continually live in. Theodoret in his Questions upon the Scripture, saith, That there are three kinds of life, intimated by the three sorts of creatures men∣tioned in Abraham's sacrifice, Gen. 15. 9. There is a Natural life, represented by the four-footed beasts; a Mourning life, figured in the Turtle; a pure and inno∣cent life, signified by the young pigeon. Natural lives are very frequent in the world; Dove-like, very rare, but there is no Dove so pure, but always needs the mourning of the Turtle.

This is the reason why we should not pray almost at no time, without stirring up some acts of Contri∣tion. Every one knows, contrition is a detestation of sin, beyond all things most detestable, taking be∣ginning from the love of God, and hope of his mer∣cy, and ought always to be accompanied with a firm resolution of amendment. Its first foundation is the belief of a living God, of a God clear-sighted, of a God dreadfull in all his judgements, from whence a servile fear of the pains due to sin is begot, even in the most stupid hearts. Thunder causeth Doves to fawn, and raiseth tempests and earth-quakes in the soul. Then Hope ariseth above the horizon, scattering amo∣rous beams, through the assured confidence we have to obtain pardon for our sins, by undergoing the yoke of Repentance. Then beginneth the love of God in the soul, to free and discharge it self of the interests of earth, that it may at last bring forth that heavenly grief, which is begot like pearls of the dew of heaven. Oh blessed a thousand-fold are they, that wash them∣selves with that snow water which holy Job mention∣eth, Job 9. 30. and cleanse themselves in the whole∣som pool of repentance!

Stir up acts of contrition often for all sins in general, and especially for those defects and imperfections, whereunto you are most subject, with a firm purpose to oppose them strongly, and by Gods help, to root them out. Say to that end, as followeth;

The eleventh SECTION. A form of Contrition.

FAther, I have sinned against heaven and before thee, and am no more worthy to be called thy son, ha∣ving paid so great bountie with contempt, and so many benefits with ingratitude. I grieve not at the pains I suffer for my rebellion, but I grieve for having offend∣ed a God, who ought to be loved and honoured above all things. Where can I find punishment enough to be aven∣ged on my self, and tears enough to wash away my of∣fences? Father, from hence forward the face of sin shall be more hydeous to me than hell: Make me as one of thy hired servants. My God, thou art our Father, and we are nothing, but earth and dust in comparison of Thee! Thou art our Maker, and we are all but clay in thy hands. My God, be not incensed against so weak, so wicked an object. My God, have not the sins of my life past in re∣memberance.

The twelfth SECTION. Of Petition or Request. The fifth Act of Devotion.

A Certain great Emperour coming into Aegypt, to shew the zeal he had to the publick good, said to the Aegyptians, Draw from me as from your river Nilus; but what can be drawn from a man, but hopes, which swell like bubbles of water till they burst. It is from God that we must draw, for he is a fountain which perpetually distilleth, who quenching the thirst of all the world, hath himself but one, which is (saith Gregory Nazianzen) that all men should thirst his bounty.

We must necessarily beg of God, seeing our neces∣sities constrain us, and his bounty invites us, we must beg of him, according as he himself hath taught us in the Lords Prayer, which is the sum of all Divinity; we must ask in his Sons name, and with confidence to obtain. We must pray for the Church, for the Pastours, for our King, for publick necessities, for our selves, for our neighbours: we must pray for spi∣ritual and temporal blessings according to occasion, as far as is lawfull. For which purpose it is good to have a collection of prayers for all occasions, like a little Fort, furnished with all pieces of battery, to force even heaven it self, with a religious fortitude, and a pious violence.

Desire of God every morning at least, That you may not offend him; That you may not want Grace, Light, and Courage to resist those sins whereunto you are most enclined; That you may practise those vir∣tues that are most necessary for you: That you may be guided and governed this day by Gods provi∣dence, in all that concerns your soul, body, and out∣ward things. That you may obtain new graces and assistance for the necessities of your neighbours, which you may then set before him. Say for your self, and for all those that concern you, this form of prayer, used by Thomas Aquinas.

The thirteenth SECTION. A Form of Petition.

O God, give unto me, and to all those whom I com∣mend in my prayers, an Understanding to know thee, an affectionate Devotion to seek thee; a Wisdom to find thee; a Conversation to please thee; a Perseverance boldly to wait on thee; a Faith happily to embrace thee. My God, so order it, that I may be wound∣ed with thy sufferings in repentance, that in this life, I may use thy blessings in grace, and enjoy in the other, thy eternal joys in the bosom of Glorie. So be it.

The fourteenth SECTION. Of the time proper for spiritual reading.

BElieve me, you shall do well at this time of the morning, when your mind is freest from earthly thoughts, to use some spiritual read∣ing; sometimes of the precepts, sometimes of the lives of the Apostles and Saints, calling to mind that saying of Isidore in his Book of Sentences: He that will live in the exercise of God's presence, must pray and read frequently. When you pray, you speak to God; and when you read, God speaks to you; Good sermons and good books are the sinews of virtue.

Observe you not how colours (as Philosophie teacheth) have a certain light, which in the night time is obscured and buried (as it were) in matter: But as soon as the Sun riseth, and di••playeth his beams on so many beauties that languished in darkness, he awakes them, and makes them appear in their true lustre? So may we (truly) say, that we have all some seeds of knowledge, which would be quite choaked (as it were) with the vapours arising ••rom our pas∣sions, did not the wisdom of God (which speaketh in the holy Scripture, and in good spiritual books) stir them up, and give them light and vigour to en∣flame the course of our actions to virtue. Always be∣fore you take a book in hand, invoke the Father of light to direct your reading. Read little if you have but little leisure, but with attention; and make a pause at some sentence, which all that day may come into your memory. You will find, that good books teach nothing but truth, command nothing but virtue, and promise nothing but happiness.

The fifteenth SECTION. An Abstract of the doctrine of Jesus Christ, to be used at the Communion.

JOhn 14. 6. I am the way, the truth, and the life: no man cometh to the Father, but by me.

Mark 1. 15. The time is fulfilled, and the king∣dom of God is at hand: Repent ye, and believe the Gospel.

Matth. 11. 28. Come unto me all ye that labour, and are heavy laden, and I will give you rest;

29. Take my yoke upon you, and learn of me: for I am meek and lowly in heart: and ye shall find rest unto your souls.

30. For my yoke is easie, and my burden is light.

Matth. 7. 12. All things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets.

John 15. 12. This is my commandment, that ye love one another as I have loved you.

13. Greater love hath no man than this, that a man lay down his life for his friend.

14. Ye are my friends, if ye do whatsoever I command you.

Matth. 5. 44. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

45. That you may be the children of your Father which is in Heaven: For he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust.

Luke 5. 35. Be ye mercifull, as your Father also is mer∣cifull.

23. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and it shall be forgiven.

30. Give, and it shall be given unto you.

Luke 12. 15. Take heed and beware of covetousness: for a mans life consisteth not in the abundance of the things which he possesseth.

Matth. 7. 13. Enter ye in at the strait-gate; for wide is the gate, and broad is the way that lead∣eth to destruction, and many there be which go in thereat.

14. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.

Matth. 10. 38. He that taketh not his Cross and follow∣eth after me, is not worthy of me.

John 16. 33. In the world ye shall have tribulation: but be of good cheer, I have overcome the world.

Matth. 28. 20. Lo, I am with you alway, even unto the end of the world.

Matth. 26. 41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

Luke 12. 36. Let your loyns be girded about, and your lights burning.

37. And ye your selves like unto men, that wait for the Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately.

Luke 21. 34. Take heed to your selves, lest at any time your hearts be overcharged with surfetting and drun∣kenness, and cares of this life.

John 5. 28. The hour is coming, in the which all that are in the grave, shall hear his voice,

29. And shall come forth, they that have done good, un∣to the resurrection of life, and they that have done evil, unto the resurrection of damnation.

The sixteenth SECTION. What is to be done at the Celebration of the Sacrament.

AT the Celebration of the Sacrament, you shall endeavour to stir up in your self a great re∣verence of this incomparable Majestie, who cometh to fill the Sacrifice with his presence, and say:

O God, dispose me to offer unto Thee the merits of the life and passion of thy well-beloved Son. At this present I offer up to thee, in the union thereof, my understanding, my will, my memorie, my thoughts, my words, my works, my sufferings, and consolations, my good, my life, all that I have, and all that I can ever pretend unto.

Afterwards, at the Preface when the Priest inviteth all to lift up their hearts to God, or when the Angeli∣cal Hymn, called by the Ancients Trisagion, is pro∣nounced, may be said as followeth, being taken out of the Liturgies of S. James and S. Chrysostom.

TO thee the Creatour of all things visible and invisi∣ble: To thee the Treasure of eternal blessings: To thee the Fountain of life and immortalitie. To thee the absolute Lord of the whole world, be given, as is due, all praise, honour, and worship. Let the Sun, Moon, and Quires of Stars; the Air, Earth, Sea, and all that is in the Celestial Elementarie world, bless thee. Let thy Jerusalem, thy Church, from the first-born thereof alreadie enrolled in Heaven, glorifie thee. Let the elect souls of Apostles, Martyrs, and Prophets; Let Angels, Arch-Angels, Thrones, Dominations, Principalities, Powers, and Virutes. Let the dreadfull Cherubims and Seraphins perpetually sing the Hymn of thy triumphs.

Holy, holy, holy, Lord God of hosts, Heaven and Earth are full of thy glorie; Save us, O thou that dwellest in Heaven, the palace of thy Majestie.

O Lord Jesus, thou art the everlasting Son of the Fa∣ther. When thou tookest upon thee to deliver man, thou clothedst thy self with flesh in the Virgins womb. When thou hadst overcome the sharpness of death, thou didst open unto us the Kingdom of Heaven. Thou sittest at the right hand of God, in the glory of the Father, and shalt judge both the quick and the dead. O Lord, help thy servants, whom thou hast redeemed with thy pre∣cious bloud.

As soon as you have received the Sacrament, say this prayer of S. Bernard in his Meditations upon the Passion.

O Heavenly Father, look down from thy Sanctuary; from the Throne of thy glory, upon the blessed sacri∣fice, which our High Priest Jesus, thy most innocent and sacred Son, doth offer unto thee for the sins of his Brethren. Pardon the multitude of our offences, and have compassion upon our miseries. Hearken to the voice of the bloud of that immaculate Lamb, which cri∣eth out to thee, and he himself standeth before thee at the right hand of thy Majestie, crowned with honour and glory. Behold, O Lord, the face of thy Messias, who hath been obedient to thee, even unto death; and put not his blessed wounds out of thy sight, nor the satisfa∣ction he made for our sins, out of thy rememberance. O let every tongue praise and bless thee in commemoration of thy infinite goodness, who didst deliver thy onely Son over to death upon Earth, to make him our most prevalent Advocate in Heaven.

For Petition. Immediately after you have recited the Lords Prayer, say these words of the aforesaid Liturgie.

O God, be mindfull of all Pastours and faithfull peo∣ple, dwelling in all parts of the habitable world, in the union of the Catholick Faith, and preserve them in thy holy peace.

O God, bless our most gracious King; and his whole Kingdom; hear the prayers which we offer up at thy Altar.

O God, remember all those that travel by sea or land, and are exposed to so many dreadfull dangers. Remem∣ber the many poor prisoners and exiles, who groan under the miseries of the world.

O God, remember the sick, and all such as are in any discomfort of mind: Remember the many poor souls opprest with bitterness, who implore thy succour. Re∣member also the conversion of so many Hereticks, In∣fidels, and sinners, whom thou hast created after thine own image.

O God, remember our Friends and Benefactours: Ac∣cept this sacrifice for us sinners, and let us all feel the ef∣fects of thy Mercy; drive away scandal, war, and heresie; and grant us thy peace and love.

And at the end of the Communion;

O God, pour down thy graces upon us; direct our steps in thy ways, strengthen us in thy fear, confirm us in thy love, and give us at last the inheritance of thy children.

It is very expedient also to have our devotions or∣dered for every day of the week.

The seventeenth SECTION. Devotion ordered for the days of the Week.

WE may derive an excellent practise of Devo∣tion for every day of the Week, from the Hymn of S. Ambrose, used by the Church. For therein we learn to give God thanks for every work of the Creation, and to make the greater world correspond with the lesser.

Sunday, which is the day wherein the light was cre∣ated, we should render thanks to God for having pro∣duced this temporal light, which is the smile of Hea∣ven, and joy of the world, spreading it like cloth of gold, over the face of the air and earth, and lighting it as a torch, by which we might behold his works, Then penetrating further, we will give him thanks for having afforded us his Son, called by the Fathers, The Day-bringer, to communicate unto us the great light of faith, which is (as saith S. Bernard) a Copy of Eterni∣ty; we will humbly beseech him, that this light may ne∣ver be eclipsed in our understandings, but may reple∣nish us every day more and more, with the knowledge of his blessed will. And for this purpose, we must hear the word of God, and be present at Divine Service, with all fervour and purity. Take great heed that you stain not this day (which God hath set apart for him∣self) with any disorder, nor give the first fruits of the week to Dagon, which you should offer up at the feet of the Ark of the Covenant.

Munday, which is the day wherein the Firmanent was created, to separate the celestial waters from the inferiour and terrestrial; we will represent unto our

selves, that God hath given us Reason, as a Firmament to separate divine cogitations from animal; and we will pray unto him, to mortifie anger and concupi∣scence in us, and to grant us absolute sway over all passions, which resist the eternal Law.

Thesday, the day wherein the waters (which before covered the whole element of Earth) were ranked in their place, and the earth appeared, to become the dwelling, nurse, and grave of man; we will figure unto our selves the great work of the justification of the world, done by the Incarnate Word, who took away a great heap of obstac••es (as well of ignorance as of sin) that covered the face of the whole world, and made a Church, which like a holy Land, appears laden with fruit and beauties, to raise us up in Faith, and to bury us in the hope of the Resurrection, We will be∣seech him, to take away all hinderances to our soul; (so many ignorances, sins, imperfections, fears, sorrows, cares, which detain it as in an abyss,) and to replenish us with the fruits of justice.

Wednesday, wherein the Sun, Moon, and Stars were created; we will propose unto our selves for object, the Beauty and Excellency of the Church of God, adorned with the presence of the Saviour of the world as with a Sun, and with so many Saints, as with Stars of the Firmament; and we will humbly beseech God to embel∣lish our soul with light and virtue, suitable to its con∣dition: Especially, to give us the six qualities of the Sun, Greatness, Beauty, Measure, Fe••vour, Readiness, and Fruitfulness. Greatness, in the elevation of our mind, above all created things, and in a capacity of heart, which can never be filled with any thing, but God: Beauty, in gifts of grace; Measure, to limit our passi∣ons; Fervour, in the exercise of charity; Readiness, in the obedience we ow to his Law: Fruitfulness, in bringing forth good works.

Toursday, the day wherein God (as S. Ambrose saith) drew the birds and fishes out of the waters, the birds to flie in the air, and the fishes to dwell in this lower Element. We will imagine the great separation which shall be made at the day of Gods judgement; when so vast a number of men, extracted from one and the same mass, some shall be raised on high to people Hea∣ven, and enjoy the sight of God; others shall be made a prey to hell and everlasting torments. And in this great abyss and horrour of thought, we will beseech God to hold us in the number of his elect, and to be pleased to mark out our predestination, in our good and commendable actions.

Friday, wherein the other creatures were brought forth, and man created, who was then appointed to them for a King and Governour, we will set before us the greatness, excellency, and beauty of this Man, in the Talents which God hath given him, as well of grace, as of nature. How much it cost to make him, the hands of the Creatour being employed in his pro∣duction: Hands (saith S. Basil) which were to him as a womb; but how much more it cost to make him anew, drawing forth so much labour, sweat, and bloud from the Son of God, who annihilated himself for him, che∣rishing and fostering him (saith Thomas Aquinas in his Treatise of Beatitude) in such sort, that one not well in∣structed by Faith, would say, Man were the God of God himself: Hereupon we will beg, that we may not fru∣strate the merit of the life of God, given to eternize ours, and we will practise some kind of mortification, to bear God in our flesh, (as saith S. Paul) & to conform our selves to the sufferings of the King of the afflicted.

Saturday, which is the day wherein God rested from the Creation of the world, we will meditate upon the rest the blessed enjoy in Heaven. There, is no more poverty, no sickness, no grief, no care, no calumnie, no persecution, no heat, no cold, no night, no alteration, no confusion, no noise. The body resteth five or six foot under ground, freed from the relapsing employ∣ments of a frail and dying life. It is in the grave, as in an impregnable fortress, where it no longer fears debts, serjeants, prisons, nor fetters. And the soul, when it is glorified, leadeth the life of God himself; a vital life, an amiable life, an inexhaustible life, for which we must sigh and labour, and beg it often of God, with the tears of our eyes, and the groans of our heart, as saith S. dugustine.

It is requisite, the same day to make a review of the whole week, to examine the state of your soul, your passions, affections, intentions, aims, proceed∣ings, and progressions.

And especially at the moneths end, to consider di∣ligently what God would have of us, what we of him, and what course we take to please both him and our selves: what desire we have of perfection, what obstacles, what defects, what resistance, what means; and to mannage all our endeavours under the prote∣ction of our great Captain Jesus Christ.

The eighteenth SECTION.

Devotion for the hours of the day.

THe Church likewise assigneth us a practice of Devotion for every hour of the day, if we will apply it right. For as if she meant of a Chri∣stian champion, to make a true Bird of the Sun, which saluteth that bright Star almost every hour, seeming to applaud by its songs, and the clapping of its wings; so she requireth, that in imitation thereof, we loose not God out of sight all the day long, but keep perpe∣tual centinel, to worship and pray to him.

At the break of day.

(Not to say any thing of our nightly exercise) The Church inviteth us, in the Hymn of S. Ambrose, to ask five things: the protection of God for all that day, peace, government of the sense, guard of the heart, and Mortification of the flesh.

At the third

Hour, from the rising of the Sun; the hour where∣in the Holy Ghost descended in the likeness of fiery tongues upon the Apostles; we pray to the Holy Ghost so to replenish our understandings, our wills, our senses, our hearts, our tongues, our mouthes, with vigour and flame, that we may by our good ex∣ample enkindle our neighbours.

At the sixth,

Which is noon; we look up to our Son of Justice, to intreat of him four things; that is alienation from the heat of concupiscence, mortification of anger, health of body, and peace of mind.

At the ninth,

Which is about three a clock; when the Sun is now declining towards the west, we cast our eye upon our great Star, and desire him, (as he is the immoveable Centre, about which the whole world is turned; and holdeth the beginning and continuance of light, in his hand:) first, to grant us a happy evening: secondly, a constancy in virtue: thirdly, a good end.

At evening.

When darkness draweth near, we beseech the Di∣vine Majesty to gather unto him our hearts, oppres∣sed with sin, and distracted by so great diversity of actions; to cleanse them, and to direct them in the way of Eternity; that when we shall be deprived of this temporal light, we may make a sweet retreat

into the bosom of God, who is the fountain of In∣tellectual light; and that having finished our life, as we have ended this present day, we may receive the prize of Beatitude.

At going to bed.

Now that darkness covereth the face of the earth, we will shelter our selves (like little birds) under Gods wing beseeching him to keep us (according to his accustomed goodness) in his protection; to drive away evil dreams, and the illusions of night from our sleep; hindering the crafty surprizals of our adver∣sary, who goeth up and down like a roaring Lion, besetting the sheep-fold.

These devotions are grave, authentick, and sufficient, throughly to instruct a soul that will practise them.

The nineteenth SECTION. Of Confession, a very necessary Act of Devo∣tion; and advice thereupon.

I Place Confession and Communion, amongst the weekly devotions, because for such as desire to lead a pure life, there is no excess, if at the weeks end, they acquit themselves of this duty. And although I have lately spoken enough, according to my scope, of the practise of these exercises, in Treatises upon this subject; and that to write more concerning them af∣ter so many books, were but to bring a drop of water to the river; yet am I obliged by the necessity of my design, to tell you in few words, that to make your Confession good, it ought to have the properties of a looking-glass. Solidity, lively representation, and clearness.

Solidity; 1. In going to it with much consideration of your own misery, sins and imperfections.

2. Much reverence towards the Majesty of God.

3. A reasonable examination of your conscience.

4. A dislike of your offences, more for Gods sake, than out of any other consideration.

Lively representation; 1. In avoiding confessions made by rote, which have always one and the same tune: or such as are over drie, and not sufficiently ex∣plained; or such as are too historical, and full of su∣perfluitie.

2. In representing perspicuously the State of your soul, and succinctly discovering how you have beha∣ved your self.

Fiist, in those acts of devotion, which concern more particularly the Divine Service; accusing your self of impure intentions, negligences irreverences; volunta∣ry distractions, contempt of holy things, coldness in Faith and evil thoughts.

Secondly, towards your self; in the direction both of your interiour and exteriour, namely, in sins of va∣nity, pride, sensuality, intemperance curiosity, impuri∣ty, idleness pusillanimity, anger, envy, jealousie, quar∣rels aversion, impatience, murmuring, lies, detraction, injuries, swearing, breach of promise, impertinent and idle discourse, flattery, scoffing, and mockery.

Thirdly, towards your neighbours, as well supe∣periours and equals, as inferiours; unfolding the de∣fects that may have happened in the duties, which Charity or Justice oblige you to render to every one according to his degree.

Here examine every word, and you shall find matter for accusation.

Clearness of Confession, consisteth in explaining your selves in simple, honest, and significant terms.

S. Bernard, in his book of the Interiour house, (which is the Conscience) hath composed a brief form of Confession, making the penitent say thus:

Father, I accuse my self, That I have been disquieted with anger, exasperated with envy, puffed up with pride, and have thereupon fallen into an inconstancy of mind, scoffings, slanders, and excesses of speech.

I accuse my self, That I have been more ready to judge my superiours, than to obey them: That being repre∣hended for my faults, I have murmured, and shewed my self refractory in matters of duty.

I accuse my self, That I have preferred my self before my betters; vaunting and boasting with much vanity and presumption, of all that belonged to me, and despising others with mockery and derision.

I accuse my self, That I have neglected the duty of my own charge, and ambitiously aimed at others.

I have neither had respect to obedience, nor modesty in my words, nor government in my carriage; but much self-opinion in my intentions, hardness in my heart, and vain∣glory in my words.

I accuse my self, That I have been a Hypocrite, stiff in hatred and aversion from my neighbour, biting in speech; impatient of subjection, ambitious of honour, covetous of wealth, slothfull in works of Charity and Devotion, in conversation unsociable, and many times uncivil.

I accuse my self, That I have been ready to speak of the actions of others, rash in censuring, contentious in ar∣guing, disdainfull in hearing, presumptuous in inform∣ing others, dissolute in laughter, excessive in pleasures of tast, and in gaming, costly in apparel, burthensom to my friends, troublesom to the peacefull, ungratefull to those who have done me any good, harsh and imperious to such as were under my charge.

I have boasted to have done that which I did not, to have seen what I saw not, to have said what I said not, and on the contrary, have dissembled and denied to have seen what I have seen, to have said what I did say, and to have done what I did do.

I accuse my self of carnal thoughts, impure remem∣berances, dishonest motions, which I have not soon enough resisted.

They who live more dissolutely, shall find (as Ha∣martolus, a Greek Authour saith) that they have great accounts to cast up, at the audit of concupi∣scence: wherefore they may examine themselves con∣cerning kisses, touchings, softness, pollutions, for∣nications, adulteries, abuse of marriage, and other sins called monstrous; adding also, impieties, sorceries, divinations, false oaths, perjuries, blasphemies, ca∣lumnies, contentions, disobediences, injustices, op∣pressions, falsehoods, thefts, usuries, sacriledges, and the like.

You must not think that there can be made a Form of Confession like a boot, fit for all legs; con∣sciences are as faces, every one hath its diversity: what Saint Bernard hath said in general, may serve for a direction; yet must it be particularized with the circumstances, expressing the intention, quality, man∣ner, and continuance of the vice.

The twentieth SECTION. An excellent Prayer of S. Augustine, for this exercise, taken out of a Manuscript of Cardinal Seripandus.

O God, behold the stains and wounds of my sin, which I never can, nor will bide from the eyes of thy Majesty: I feel the smart of them already, in remorse of my conscience, and other sufferings ordained by thy providence for my correction; but all that I suffer, cannot equal my demerit. I onely wonder, that feeling the pain of sin so often, I still retain the malice and ob∣stinacy of it. My weakness boweth under the burden; yet my iniquitie remaineth immoveable. My life groaneth in languishments, yet is not reformed in its works. If thou deferre the punishment, I deferre my amendment; and if thou chastise me, I can no longer endure. Whilest

thou correctest, I confess my offence, but after thy visi∣tation I remember my sorrows no more. As long as thou hast the rod in hand to scourge me, I promise all; But if thou withdraw it, I perform nothing. If thou touch me, I crie out for mercy: and if thou pardon, I a∣gain provoke thee to strike: O Lord God, I confess my miseries, and implore thy clemency, without which there is no salvation for me. O God, give me what I ask of thee, though without any merit of mine, since without any merit of mine, thou hast taken me out of nothing, to ask it of thee.

The one and twentieth SECTION. Of Communion, the chiefest of all acts of De∣votion; with a brief Advice concerning the practise of it.

AS for Receiving, remember the six leaves of the Lilly, which it ought to have; I mean desire and purity, before you present your self at it; Humility and Charity, in presenting your self; thanks∣giving and newness of spirit after you have presented your self. And if you desire to know the qualities, whereby you may discern a luke-warm Communion from a fervent, I say, that a good Communion ought to be light som, savoury, nourishing, & effectual. Light∣som, in illuminating you ever more and more with the light and truth of faith, which begets in you an esteem of divine things, and a contempt of the worldly, fading, and temporal. Savoury, in making you to relish in will and sense, what you know by the light of understanding. Yet if you have not this last, in a tender and sensible devotion, be not discom∣forted at it; for sensible devotion will often happen to those that have least charity; as Richardus observes upon the Canticles: Affectuosa dilectio interdum of∣ficit minùs diligentem. It is sufficient that you have good habits of virtue in the upper region of your soul. Nourishing, in keeping your self in a good spiritual estate, in good resentments of Heavenly things, in good affections towards the service of God, free from driness, leanness, and voluntary barrenhess. Ef∣fectual, in applying your self immediately to the ex∣ercise of solid virtues, humility, patience, charity, and the works of mercy; for that is the most undoubted mark of a good Communion.

It is good to present your self with sincere inten∣tions, pondered and fitted to occurrences; commu∣nicating (as Bonaventure observes) sometimes for re∣mission of sins, sometimes for remedy of infirmities, sometimes for deliverance out of some affliction, some∣times to obtain a benefit, sometimes for thanksgi∣ving; sometimes also for the help of our neighbour: And lastly, to offer up a perfect praise to the most blessed Trinitie, to commemorate the passion of Je∣sus Christ, and to grow daily in love toward him. To this end, before you communicate, you may say this Prayer of Thomas Aquinas:

O Most sweet Jesus, My Lord and Master, O that the force of thy love, subtiler than fire, and sweeter than honey, would engulf my soul in an Abyss, drawing it from all inordinate affections to things he∣neath Heaven; that I might die with love of thee, since out of love thou didst vouchsafe to die on the Cross for me!

And after Communion, make these Petitions of S. Augustine.

O God, let me know thee; and let me also know my self; Let the end of my desires be ever where thou art: O god, let me hear no hatred, but to my self; nor love, but to thee: and be thou the beginning, progress, and the end of all my actions. O God, let me humble my self even to the deep, and exalt thee above the hea∣vens; having my mind employed onely in thy praise. O God, let me die in my self, and live in thy heart; and let me receive all that comes from thy providence, as gifts from Heaven. O God, let me persecute my self as an enemie, and follow thee as an onely friend. O God, let me have no assurance, but the fear of thy holy Name, nor confidence, but the diffidence of my self. O God, when will the day come, when thou shalt take away the evil of the Temple, that I may behold thee face to face, to enjoy thee eternally?

THE SECOND PART of the CHRISTIAN DIARY.

The first SECTION. Twelve fundamental Considerations of Virtue.

YOu must firmly believe, that the chiefest Devotion consisteth in practise of vir∣tues, without which, there is neither so∣lid piety, nor hope of salvation.

Paradise holds none but blessed souls, and hell the wretched; but the world, wherein we live, hath many kinds of merchants; some traffick with Babylon, others with Sion; some, through their ill tra∣ding and disorderly carriage, go on insensibly to the last misery, which is a banishment from the life of God, into an eternity of punishment: Others, go on in a streight line, to the first and sovereign happiness, which is the vision, fruition, and possession of God, in an eternity of inexplicable joys. If you desire to take this latter course, I would advise you, to set of∣ten before you these twelve Considerations, (which I have inserted in my Book of the Holy Court) for in my opinion they are twelve great motives to all a∣ctions of virtue.

The first, is the nature and dignity of man, that is to say, the first and continual study of man ought to be man himself; to behold what he was, what he is, and what he shall be. What he was, nothing; what he is, a reasonable creature; what he shall be, a guest ei∣ther of Paradise, or of hell, of eternal happiness, or of everlasting misery. What he is by Nature; a Ma∣ster-piece, in which there are a thousand several mo∣tions; a Body framed with admirable Architecture; a Soul endowed with Understanding, Reason, Wit, Judgement, Will, Memory, Imagination, and Opi∣nion:

a Soul, which in an instant flieth from one Pole to the other; descends to the centre, and mounts up to the top of the world; which in one instant is in a thousand several places; which fathoms the Universe, without touching it; which goes, glisters, sparkles, which ransacks all the treasures and magazins of Na∣ture, which finds out all sorts of inventions, which frameth Arts, which governeth States, which ordereth worlds. This soul in the mean time seeth her passions about her, like an infinite company of dogs, barking at her happiness, and offering on every side to seize up∣on her with their teeth.

Love fools her, Ambition racks her, Covetousness rusts her, Lust enflames her, Hope tickles her, Pleasure melts her, Despair depresses her, Anger burns her, Hatred sowers her, Envy gnaws her, Jealousies prick her, Revenge exasperates her, Cruelty hardens her, Fears freeze her, and Sorrow consumes her.

This poor soul (shut up in the body, like a bird of Paradise in a cage) is quite amazed to see her self as∣sailed by all this mutinous multitude: and although she holds in her hand the scepter of government, yet she often suffers her self to be deceived, ravished, and dragged into a miserable slavery.

Consider also what man is by sin, vanity, weakness, inconstancy, misery, and curse. What he is made by Grace; a child of light, an earthly Angel, son by ado∣ption to the heavenly Father, brother and coheir with Jesus Christ, a vessel of election, the temple of the Ho∣ly Ghost. What he may be by Glory; an inhabitant of Heaven, beholding then those stars under his feet, which are now over his head; feasted with the sight of God, his beginning, his end, his true, onely, and original happiness.

The second, the benefits received from God, con∣sidered in general as those of Creation, Conversation, Redemption, Vocation; and in particular, the gifts of the body, of the soul, of nature, of capacity, abi∣lity, industry, discretion, nobility, offices, authority, means, credit, reputation, good success in business, and the like; which are given us from Heaven as instru∣ments to work out our salvation. And sometimes one of the greatest benefits, is that which few account a benefit, to have none of all those helps which lead a presumptuous, weak, and worldly soul to ruin; but on the contrary, their better wants in the esteem of the world, beget in him an esteem of heavenly things; Man (seeing what he was, what he is, and what he must be, whence he cometh, whither he goeth, and that union with God, his beginning, is his scope, mark, and aim;) if he follow the dictates of his reason, presently resol∣veth, that no sinew nor vein he hath, but shall tend to this end, to subdue his passions, and to serve creatures no further than he knows them available to attain to the Creatour. Serva commissum, expecta promissum, cave prohibitum. Every creature saith these three things to man: O man, preserve that which is committed to thee, expect that which is promised thee, and eschew that which is forbidden thee.

The third consideration, is the Passion of the Son of God; an Abyss of grief, reproches, annihilations, love, mercy, wisdom, humility, patience, charity; the book of books, the science of sciences, the secret of se∣crets; the shop where all good resolutions are forged, where all virtues are refined, where all knots of holy obligations are tied; the school of all Martyrs, Con∣fessours, and Saints. Our weakness and saintness pro∣ceeds onely from want of contemplating this infi∣nite tablet. Who would once open his mouth to complain of doing too much, of suffering too much, of being thrown too low, too much despised, too much disquieted, if he considered the life of God de∣livered over, and resigned for his sake to so painful la∣bour, so horrible confusions, so insupportable tor∣ments? Nolo vivere sine vulnere, cùmte video vulne∣ratum: Oh my God! as long as I see thy wounds, I will never live without wound; saith Bonaventure.

The fourth: the examples of all the Saints who have followed the King in the high way of the Cross. When we look upon the progress of Christianity, and the succession of so many Ages, wheresoever our consideration setteth foot, it finds nothing but bloud of Martyrs, combats of Virgins, Prayers, Tears, Fast∣ings, Sack-cloth, Hair-cloth, Afflictions, Persecutions of so many Saints, who have taken Heaven, as it were, by violence: Some there have been, who having filled graves with their limbs (torn off with engines and swords of persecution) yet remained alive to endure and suffer in their bodies, which had more wounds than parts: Demorabantur in luce detenti, quorum mem∣bris pleni erant tumuli, saith Zeno. Is it not a shame to have the same name, the same Baptism, the same Pro∣fession, and to desire ever to tread on Roses; to be em∣barqued in this great ship of Christianity, with so ma∣ny brave spirits, and to go under hatches, to sleep, like the out-casts and scorns of humane Nature?

The fifth: the peace of a good conscience, the in∣separable companion of honest men; which sugereth all their tears, which sweeteneth all their sharpness, which melteth all their bitterness; a continual feast, a portable theater, a delicious torrent of unspeakable content, which beginneth in this world, and is often felt in this life, even in chains, prisons, persecutions; what then will it be, when consummated in the other life? when the curtain of the great Tabernacle shall be withdrawn; when we shall see God face to face; in a body impossible as an Angel, subtile as a beam of light, swift as the wings of thunder, bright as the Sun; and when we shall dwell among so goodly and flourishing a company, in a palace of inestimable glory; where we shall enjoy no life but the life of God, the knowledge of God, the love of God, as long as God shall be God. Nescio quid erit, quod ista vita non erit, ubi lucet quod non capiat locus, ubi so∣nat quod non rapit tempus, ubi olet quod non spargit fla∣tus, ubi sapit quod non minuit edacitas, ubi haeret quod non divellit aeternitas, said S. Augustine. What will that life be, or rather, what will not that life be? Since all good, either is not at all, or is in such a life: Light, which place cannot comprehend: Voices and musick, which time cannot ravish away: Odours, which are never dissipated: a Feast, which is never consumed: a Blessing, which Eternitie bestoweth, but Eternity shall never see at an end.

The sixth, is on the other side to consider the state of this present life: A true dream, which hath onely the disturbances, but never the rest of sleep; a childish sport, a toil of burthensom and ever-relapsing actions; where for one rose we meet with a thousand thorns; for an ounce of hony a tun of gall, for apparent good, real evil: The happiest here may number their years, but not their cares; The paths here to the highest ho∣nours, are all of ice, and often bordered onely by pre∣cipices. Its felicities are floating Islands, which al∣ways retire, when we but offer to touch them; they are the feast of Heliogabalus, where are many invitati∣ons, many ceremonies, many complements, many ser∣vices, and at the end of all this, we find a table & ban∣quet of wax, which melts at the fire, whence we re∣turn more hungry than we came. It is the enchanted egg of Oromazes, in which that Impostour boasted, that he had enclosed all the happines of the world: but broken, there was found nothing but wind. Omnia haec conspectui nostro insidiosis coloribus lenocinantur: vis illa occulorum attributa lumini, non applicetur errori, saith Eucherius. All these prosperities flatter our senses with an imposture of false colours: why do we suffer those eyes to be taken in the snares of errours, which are given us by Heaven to behold the light, and not to minister unto lying? Besides, another thing which should put us into an infinite dislike of this present life, is, that we live in a time as full of diseases as old age of indis∣positions;

we live in a world extreamly corrupt, of which may be said, it is a monster, whose understand∣ing, is a pit of darkness; his reason, a shop of malice, his will, a hell, where thousands of passions outragi∣ously infest him; his eyes are two Conduit-pipes of fire, out of which flie sparkles of concupiscence; his tongue, an instrument of cursing; his face, a painted hypocrisie; his body, a spunge full of filth; his hands, harpies talons; and to conclude, he owns no faith, but infidelity; no Lord, but his passion; no God, but his belly; what content can there be in living with such a monster?

The seventh: If there are any pleasures in this life, they do nothing but overflow the heart slightly with a little superficial delectation. Sadness dives into the bottom of my soul, and when it is there, you would think it hath leaden feet, never to go thence; but pleasure doth onely tickle us in the out∣side of the skin, and then all those sweet waters run down with haste, to discharge themselves into the sea of bitterness. For this reason, Saint Augustine said, when any prosperity presented it self before his eyes, he durst not touch it; he beheld pleasure as a wander∣ing bird, that would deceive him and flie away as soon as he should offer to lay hold of it.

The eighth: Pleasures are begot in the sense, and like abortives die in their birth: their desires are full of disquiet; their access, of violent, forced and tur∣bulent commotions; their satiety is seasoned with shame and repentance; they pass away as soon as they have wearied out the body, and leave it like a bunch of grapes, whose juice hath been pressed out as saith Saint Bernard. They stretch themselves out at full length, to much purpose, when they must end with this life; and it is a great chance, if even during life, they prove not executioner to him that entertains them. I see no greater pleasure in this world, than the contempt of pleasure: Nulla major voluptas, q••àm volu∣ptatis fastidium, saith Tertullian.

The ninth: He that consumeth his time in plea∣sures, when they slide away (like waters occasioned by a storm) findeth himself destitute and ashamed, like a Pilgrim despoiled by a Thief; so many gold∣en harvests, which time presented to him, are passed away, and the rust of a heavy age furnished him with nothing, but sorrow for having done ill, and impo∣tence to do well; what then remains, but to say with that miserable King, who gave away his scepter for a glass of water, Alas! Must I for so short a pleasure, loose so great a Kingdom?

The tenth: Sin always carrieth sorrow behind it, but not always true repentance: It is an extraordi∣nary favour from God, to have time to bewail the offences of our life past, and to take that time by the foretop. Many are sent into the other world with∣out once thinking of their departure; and some think of it at their death with many tears, but not one good act of repentance: they weep for the sins which for∣sake them, and not for God whom they have lost. True contrition is a hard work, how can he ob∣tain it who hath ever falsified it? Faciliùs inveni, qui innocentiam servarent, quàm qui congruè poenitentiam agerent, saith S. Ambrose.

The eleventh: Death all this while is coming on a great pace, he waits for you at all hours, in all places, and yet you cannot wait for him so much as one mi∣nute, so displeasing is this thought unto you; his sen∣tence is more clear and perspicuous, than if it were written with the Suns beams, and yet cannot we read it; his trumpet soundeth perpetually, more audibly than thunder, and yet we hear it not. No wonder, that David, Psal. 49. 4. calleth it (according to the He∣brew) a Riddle, every one beholds the Tablet, but few know the meaning: yet it is a granted truth, that we must bid a long farewel to all such things of life, as can extend no further than life it self; a granted truth, that we must inherit serpents and worms in a house of darkness: How excellent a lesson might be learned from hence! to know it once well, we must study it every day: Every where we see watches and clocks, some of gold, some of silver, others beset with preci∣ous stones; they give us notice of all hours except that which must be our last; and since they cannot strike that hour, we must make it sound in our conscience: The very instant that you are reading this, a thousand and perhaps a thousand souls, loos'd from their bo∣dies, are presented before Gods tribunal; what would you do, if you were now to bear them company? Om∣nia ista contemnito quibus solutus corpore non indigebis, said Diodore: In a word, despise timely, whilest you are in the body, those things whereof you shall have no need, when you are out of the body.

The twelfth: your soul shall go forth, and of all her followers in life, shall onely be attended by good and evil: If she be surprized in sin, hell shall be her share; hell, the great lake of Gods wrath; hell, the common shore of all the filth of the world; hell, the store-house of eternal fire; hell, a bottomless depth, where there is no evil but must be expected, nor good that can be hoped.

These twelve considerations are very fit to be me∣ditated upon monethly, at leisure.

The second SECTION. Seven paths of Eternitie, which lead the soul to great Virtues.

THese twelve Considerations well weighed, make us take a serious resolution to proceed directly to good, whereof, if you desire further demonstration, Bonaventure points us out seven fair paths, and seven great gates, which lead us in a strait line to this blessed eternity: and I wish we had as much courage to follow them, as he grace to unfold them.

First, seeing the beginning of your virtue and feli∣city consisteth in the knowledge of God, and in the state of the next life, (of which we cannot, without some crime, be ignorant, and which we can never know, but with profit,) you must understand, that the first gate of eternity, is, To have good and sincere in∣tentions in the performance of eternal things: To take a strong resolution to work out your salvatiō at what rate soever: To account all temporal things as wan∣dering birds, which look upon us from a bough of some tree, make us a little chirping musick, and then flie away: To think, that to bear a vicious mind in a fair ornament of fortune, is to keep a leaden blade in an ivory sheath: To banish evil, hypocritical, impure, and mercenary intentions throughout all the course of your life, and exercise of your charge: to go to∣wards God: To do for God: To aim at the honour and glory of God above all things.

You are no little way on your journey, when you have gone this path. Thence you come to the second, which is, the Meditation of eternal things; wherein the Kingly Prophet exercised himself, like a stout Cham∣pion, when he said: I have considered the days of old, the years of ancient times, Psal. 77. 5. This good intention which you take to advance to Eternity, will imprint daily in your thoughts an eternal God, an eternal Pa∣radise, an everlasting hell, an everlasting life: and as Iacobs flocks, by looking upō the streaked rods, brought forth ring-streaked and spotted cattel, so all you do, in contemplating this eternity, will be coloured with e∣ternity: And if any temporal pleasure, or opportunity to commit a sin, were offered, you would say as De∣mosthenes the Oratour, did of the beautiful Lais, when he was asked an excessive sum of money to behold her, I will not buy repentance so dear; I am not so ill a Merchant, as to sell the eternal for the temporal.

Having passed through this gate, you will come to the third, which is the gate of Light, called Contem∣plation of Eternal things: Here is it that we see the divine things, not onely by form of argument and discourse, as if we cast up some account, but with the light of our illuminated understanding, as if we should behold with a glance of the eye, an excellent piece of some eminent Master, almost with an extasie of ad∣miration. So Tiburtius saw Paradise, when he walk∣ed upon burning coals: so all the Saints beheld Bea∣titude, when amidst so many afflictions they remain∣ed immoveable, drowning the pain of their bodies, in the overflowing content of the minds.

From this step we necessarily light upon the fourth gate, which is, most servent love of Eternal things; for as (saith Thomas Aquinas very well) the sight of tem∣poral beauty begetteth temporal love, oftentimes filling the soul with fire and flame; so the contemplation of e∣ternity, begetteth eternal love, which is an ardent affe∣ction towards God, and all that appertaineth to his glory; as was that of S. Mary Magdalen, who saith in Ori∣gen, That Heaven and the Angels are a burthen to her, and that she could live no longer, except ••he beheld him who made both Heaven and the Angels: she had cros∣sed seas armed with monsters and tempests, without any sails, but those of her desires, to reach her Belo∣ved: She had past through flames, and grapled a thou∣sand times with lances and swords, to cast her self at his feet. The perfect love of God is a wonder∣full Alchimie, when we have attained it, it chan∣geth iron to Gold, ignominies to Crowns, and all sufferings to delights.

At the fifth gate, which is called the Revelation of Eternal things, God speaketh in the ear of the heart, and replenisheth the soul with extraordinary light and knowledge, darting even here upon it (as saith Gerson) some lightening flashes of Paradise, as when a torch casteth some beams through the chinks of a door or window.

And as the knowledge of the understanding is no∣thing without the fervour of the will, from this gate we go on to the sixth, called the Tast of Experience, by which we begin to relish the joys of Paradise in this life, and contentments which cannot be expressed. A hundred thousand tongues may discourse to you the sweetness of honey, but you can never have such knowledge of it, as by tast; so a world full of books may tell you wonders of the science of God, but you can never understand it exactly, but by the tast of ex∣perience. True science (as Thomas Aquinas saith upon the Canticles) consisteth more in relish, than in know∣ledge; In sapore, non in sapere. I had rather have the feeling which a simple soul hath with God, than all the definition of Philosophers.

Lastly, the seventh gate of Eternity, is called The deifying, or divinized operation, which S. Dionysius termeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, when a soul worketh all its actions by eternal principles, in imitation of the Incarnate Word, and a perfect union with God. Clemens Alex∣andrinus called him that hath arrived at this degree, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little Deitie conversing in mortal flesh: and addeth, That as all good Oratours endeavour to be like Demosthenes, so our whole em∣ployment in this life must be to beget in our selves a resemblance to God; it is that wherein lies all our perfection.

The third SECTION. Perfection, and wherein it consisteth.

NOw lest this Doctrine (which is something too sublime) should dazle your sight, and not en∣flame your courage, I will lay before you a more familiar Divinity, which is, that there are two kinds of Perfection, the one, of Glory; the other, of Pilgrimage. That of Glory is reserved for the next life, that of Pilgrimage is our chiefest affair in this: It is divided ordinarily into perfection of state, and perfection of operation; Perfection of state is as that of Ecclesiastical degrees and Magistrates, who are obliged by the duty of their profession, not onely to the common virtues, but also to others more emi∣nent. Perfection of operation is that, which consist∣eth in good habits. Never trouble your self with the perfection of state, but live contented with that con∣dition wherein Gods Providence hath placed you, assuring your self, that the best philosophie is to dis∣charge your office well. It imports not upon what stuff you work, so you work well; for it is the manner, and not the matter which shall bear the prize. Great dignities are oftentimes great vizards, behind which lies no brain; and small fortunes may with little noise do such things, as are of no small value with God.

Apply your self earnestly to the perfection of ope∣ration, which consisteth in guiding the Heart, Tongue, and Hands in perfect charity. Addict your self to the practise of good and solid virtues, which produce all wonders on earth, and receive all Crowns in Heaven.

The fourth SECTION.

Virtues, and their degrees.

IF you desire to know their names, qualities, and degrees, I will tell you a wise saying of Plato: There are four kinds of Virtues; the first Purga∣tive, the second Illuminative, the third Civil, the fourth Exemplary. The Purgative serve to cleanse our hearts of vices and imperfections, to which our depraved nature is subject. The Illuminative settle the soul in a calm, resulting from the victory we have gained over passions. The Civil encline a man to the duty he ow∣eth his neighbour, every one according to his degree, and to a good conversation amongst men. The Ex∣emplary are those which make the furthest progress into perfection, and may be looked upon as models, whereof the beholders are to take copy.

So order it, that your virtues may arrive at such a height, as that they may not onely purge your heart, enlighten your soul, and dispose you to good conversation, but may be as a light also to others to manifest you in them by imitation of your good example.

I adde here in few words, the definitions and acts of virtue, by which you may direct your practise.

Prudence.

Prudence (according to Aristotle) is a virtue, which ordereth and prepareth all things that concern the or∣dering of our life.

Richardus de Sancto Victore assigneth to it five parts, that is, Judgement, Deliberation, Disposition, Di∣scretion, and Moderation. Judgement discerneth the good from the bad; Deliberation teacheth how to do all things advisedly; Disposition sheweth what order we must observe; Discretion instructeth how to give way sometimes to occasions, and yield to hu∣mane infirmities; not adhering obstinately to our own opinions; Moderation holdeth the scales and measure of every affair.

The effects hereof (according to Albertus Magnus) are these; To proceed to the knowledge of God, by the knowledge of your self; to see in every thing what is best, and to embrace that; to weigh the begin∣nings, proceedings, and events of affairs; to take care your thoughts go not out of God; your affections be not too much employed upon creatures; your in∣rentions

be without mixture; your judgement di∣verted from evil, and applied to good; your words polished, your actions measured, all the motions of your body well ordered: To avoid the four rocks that molest all good affairs, which are Passion, Preci∣pitation, Vanity, and Self-opinion; To keep secrets carefully, to know, to choose, to execute.

Devotion.

Devotion, is a readiness of mind to those things which concern the service of God: the parts of it are, Adoration, Thanksgiving, Oblation, Repent∣ance, Prayer, Mortification, Union with God by contemplation, Frequentation of the Sacrament, Con∣formity of will to the Divine Providence, and the zeal of souls.

Humilitie.

Humilitie, (according to Saint Bernard) is a vir∣tue which maketh a man disesteem himself, out of a deep knowledge of himself; the chief points thereof are, To know our selves well, to prize our selves little, to flie humane applause, to preserve our senses free from itch of honour, to despise bravely all worldly things, to affect a retired life, to acknowledge and confess freely our faults, to hearken willingly to advice, to yield to others, to submit your will and judgement to obedience, to shun splendour and pomp in such things as concern our selves, to converse free∣ly with the poor.

Povertie.

Povertie, is the moderation of covetousness, respe∣cting temporal things, the parts whereof are, To cut off superfluities to have no inordinate care of world∣ly things, to bear the want of necessities patiently, to enter into an absolute nakedness of spirit.

Obedience.

Obedience, according to Bonaventure, is a reasona∣ble sacrifice of our own will; and according to Cli∣machus, a life without curiositie, a voluntary death, a secure danger. The points thereof are, To perform what you are commanded readily, stoutly, humbly, indefatigably, though it be contrary to your own in∣clination, to make an entire resignation of your own judgement, opinion, and will; to be sent imperiously upon hard and troublesom employments, and to un∣dergo them chearfully, without delay, excuse, or re∣ply; to be indifferent in all things; to covet no∣thing, nor refuse any thing; to do nothing of your self, nor to presume; to have a greater inclination to such things as are mean and laborious, than to such as are more splendid, and less burdensom.

Chastitie.

Chastitie, is an abstinence from impure pleasures: Its parts are, purity of mind and body, vigilant guard of the senses, shunning of occasions, honesty of speech, mortification of Curiositie, exact decencie, care of our self.

Modestie.

Modestie, is a composure of your self, consisting in government of the whole body, gesture, attire, play, recreation, but especially of the tongue, which is to be restrained from detraction, contention, boast∣ing, disclosing of secrets, idleness, imprudence, impor∣tunitie, irreverence, affected silence.

Abstinence.

Abstinence, is a virtue which moderates the concu∣piscence that relateth to delectation of sense: The parts thereof are, To have no rule but necessity, in all which concerneth the pleasures of the body; to fear the very least stains of all those things, which reason counteth dishonest, and to preserve your self in a holy bashfulness; to observe the Fasts commanded, and to adde some out of private devotion; to put far from you all curiosity of diet, apparel, and sensual pleasures.

Fortitude.

Fortitude, is a virtue which confirms us against the pusillanimity that may hinder good actions: It hath two arms, one to undertake, the other to suffer: A∣ristotle assigneth it four parts, that is, confidence, pa∣tience, love of labour, and valour,

Patience.

Patience, is an honest suffering of evils incident to nature: The points thereof are, To bear the loss of goods, sickness, sorrows, injuries, and other acci∣dents with courage; neither to complain, nor to groan, but discreetly to conceal your grief; to be afflicted in innocency for justice sake, and sometimes, even by those that are good, to covet and embrace persecutions, out of a generous desire to be conform∣able to the patience of the Saviour of the world.

Justice.

Justice, is a virtue which giveth to every one that which is his due; and all the acts of it are included in this sentence, You must measure others by the same measure wherewith you desire to be measured your self.

Magnanimitie.

Magnanimitie, according to Thomas Aquinas, is a virtue which aimeth at great things, by the direct means of reason: The acts thereof are, To frame your self to an honest confidence, by purity of heart and manners; to expose your self reasonably to difficult and dreadfull exploits for Gods honour; neither to be be∣witched with prosperitie, nor dejected at adversitie; not to yield to opposition; not to make a stay at mean virtues; to despise complacence and threats for love of virtue; to have regard onely to God, and for his sake to disesteem all frail and perishable things: to keep your self from presumption, which often ruins high spirits, under colour of Magnanimitie.

Gratitude.

Gratitude, is the acknowledgement and recom∣pence (as far as lies in our power) of benefits recei∣ved. The acts thereof are, To preserve the benefit in our memory, to profess and publish it, to return the like without any hope of requital.

Amitie.

Amitie, is a mutual good will, grounded upon virtue and communitie of goods: The acts thereof are, To choose friends by reason for virtues sake, com∣municating of secrets, bearing with imperfections, consent of wills, a life serviceable and officious, pro∣tection in adversities, observance of honesty in every thing, care of spiritual profit, accompanied with necessary advice, in all love and respect.

Simplicitie.

Simplicitie, is nothing but union of the outward man with inward: The acts thereof are, To be free from all false colour, never to lie, never to dis∣semble,

or counterfeit, never to presume, to shun equi∣vocation and double speech, to interpret all things to the best, to perform business sincerely, to forgo multi∣plicity of employments and enterprizes.

Perseverance.

Perseverance, is a constancy in good works to the end, through an affection to pursue goodness and vir∣tue. The acts thereof are, firmness in good, quietness in services, offices, and ordinary employments, con∣stancy in good undertakings, flight from innovati∣ons, to walk with God, to fix your thoughts and desires upon him; neither to give way to bitterness, nor to sweetness, that may divert us from our good purposes.

Charitie toward God and our neighbour.

Charitie, the true Queen of virtues, consisteth in love of God and our Neighbour; the love of God appeareth much, in the zeal we have of his Glory; the acts thereof are, to embrace mean and painfull things, so they conduce to our Neighbours benefit; To offer the cares of your mind, and the prayers of your heart unto God for him; To make no exce∣ptions against any in exercise of your charge; to make your virtues a pattern for others; To give you what you have, and what you are, for the good of souls, and the glory of God; to bear incommodities and disturb∣ances, which happen in the execution of your dutie, with patience; Not to be discouraged in successless labours; To pray fervently for the salvation of souls; to assist them to your power both in spiritual and tem∣poral things; to root out vice, and to plant virtue and good manners in all who have dependence on you.

Charitie in Conversation.

Charitie in the ordinary course of life, consisteth in taking the opinions, words and actions of our equals in good part; To speak ill of no man, to despise none, to honour every one according to his degree, to be affable to all, to be helpfull, to compassionate the af∣flicted, to share in the good success of the prosperous, to bear the hearts of others in your own breast; to glo∣ry in good deeds, rather than specious complements, to addict your self diligently to works of mercy.

Degrees of Virtues.

Bonaventure deciphers unto us certain degrees of Virtue, very considerable for practise; his words are these:

It is a high degree in the virtue of Religion, conti∣nually to extirpate some imperfection; a higher than that, to encrease always in Faith; and highest of all, to be insatiable for matter of good works, and to think you have never done any thing.

In the virtue of Truth, it is a high degree to be true in all your words; a higher, to defend Truth stoutly; and highest, to defend it to the prejudice of those things which are dearest to you in the world.

In the virtue of Prudence, it is a high degree, to know God by his creatures; a higher, to know him by the Scriptures; but highest of all, to behold him with the eye of Faith.

It is a high degree to know your self well; a higher, to govern your self well, and to be able to make good choice in all enterprizes: and the highest, to order readily the salvation of your soul.

In the virtue of Humilitie, it is a high degree to ac∣knowledge your faults freely; a higher, to bow with the weight, like a tree laden with fruit: the highest, to seek out couragiously humiliations and abasements, thereby to conform your self to our Saviours life.

It is a high degree (according to the old A••iom) to despise the world: a higher, to despise no man: yet a higher, to despise our selves: but highest of all, to despise despisal. In these four words you have the full extent of Humility.

In Povertie, it is a high degree to forsake temporal goods: a higher, to forsake sensual amities: and high∣est, to be divorced from your self.

In Chastitie, restraint of the tongue, is a high degree: guard of all the senses, a higher: undefiledness of bo∣dy, a higher than that: puritie of heart, yet a higher: and banishment of pride and anger, which have some affinity with uncleanness, the highest.

In Obedience, it is a high degree to obey the Law of God: a higher, to subject your self to the commands of a man, for the honour you bear your Sovereign Lord: yet a higher, to submit your self, with an entire resignation of your opinion judgement, affection, will; but highest of all, to obey in difficult matters, gladly, couragiously, and constantly even to death.

In Patience, it is a high degree to suffer willingly in your goods, in your friends, in your good name, in your person: a higher, to bear, being innocent the ex∣asperations of an enemy, or an ungratefull man: a higher yet, to suffer much and repine at nothing: but highest of all to go to meet crosses and afflictions, and to embrace them as liveries of Jesus Christ.

In Mercy, it is a high degree, to give away temporal things: a higher, to forgive injuries: the highest, to oblige them who persecute us.

It is a high degree to pitie all bodily afflictions; a higher, to be zealous for souls: and highest to com∣passionate the torments of our Saviour, in remember∣ing his Passion.

In the virtue of Fortitude, it is a high degree, to overcome the world: a higher, to subdue the flesh the highest, to vanquish your self.

In Temperance, it is a high degree to moderate your eating, drinking, sleeping, watching, gaming, recreation, your tongue, words, and all gestures of your body; a higher, to regulate your affections; and highest, to purifie throughly your thoughts and imaginations.

In Justice, it is a high degree, to give unto your Neighbour that which belongeth to him; a higher, to exact an account of your self: and highest, to offer up to God all satisfaction, which is his due.

In the virtue of Faith, it is a high degree to be well instructed in all that you are to believe: a higher, to make profession of it in your good works: and high∣est, to ratifie (when there is necessitie) with the loss of goods and life.

In the virtue of Hope, it is a high degree, to have good apprehensions of Gods power: a higher to re∣pose all your affairs upon his holy providence: a high∣er than that, to pray to him and serve him incessantly, with fervour and purity: but highest of all, to trust in him, in our most desperate affairs.

Lastly, for the virtue of Charitie, which is the ac∣complishment of all the other; you must know there are three kinds of it: The first the beginning Chari∣tie. The second, the proficient. The third, the perfect.

Beginning Charitie, hath five degrees. 1. Dislike of offences past. 2. Good resolution of amendment. 3. Relish of Gods Word. 4. Readiness to good works. 5. Compassion of the ill, and joy at the pro∣sperity of others.

Proficient Charity, hath five degrees more. 1 An extraordinary puritie of Conscience, which is clean∣sed by very frequent examination. 2. Weakness of concupiscence. 3. Vigorous exercise of the faculties of the inward man. For, as good operations of the ex∣teriour senses are signs of bodily health; so holy oc∣cupations of the understanding, memory, and will, are

signs of a spiritual life. 4. Ready observance of Gods law. 5. Relishing knowledge of Heavenly Truth, and Maxims.

Perfect Charity, reckoneth also five other degrees. 1. To love your enemies. 2. To receive contented∣ly, and to suffer all adversities couragiously. 3. Not to have any worldly ends, but to measure all things by the fear of God. 4. To be dis-entangled from all love to creatures. 5. To resign your own life, to save your neighbours.

The fifth SECTION. Of four Orders of those who aspire to Perfection.

NOw consider what virtues, and in what degree you would practise; for there are four sorts of those who aspire to perfection.

The first are very innocent, but little valiant in ex∣ercise of virtues. The second have besides innocency, courage enough to employ themselves in worldly a∣ctions, but they are very sparing towards God, and do measure their perfections by a certain Ell, which they will upon no terms exceed; like the ox of Susis, that drew his usual number of buckets of water out of the Well very willingly, but could by no means be brought to go beyond his ordinary proportion. The third order is of the Fervent, who are innocent, coura∣gious, and virtuous, without restriction, but they will not take charge of others, supposing they are troubled enough with their own bodies; wherein they may be often deceived. The fourth rank comprehends those, who having with much care profited themselves, do charitably refresh the necessities of their neighbour, when they are called to his aid; thinking, that to be good onely to ones self, is to be in some sort evil.

Observe what God requires of you, and emulate the most abundant graces. But if the multiplicity of these degrees of virtue perplex your mind, I will shew you a shorter and easier way to perfection.

The sixth SECTION. A short way to Perfection, used by the Ancients.

THe Ancients were accustomed to reduce all virtue to certain heads; and some addicted themselves with so much fervour, and perfe∣ction, to the exercise of one single virtue, as possessing that in a supream degree, by one link onely they drew insensibly the whole chain of great actions. One de∣dicated all his lifes study to government of the tongue, another to abstinence, another to meekness, another to obedience. So that at the death of a holy man, named Orus (as Pelagius relates) it was found, he had never lied, never sworn, never slandered, never (but upon necessity) spoken. So Phasius (in Cassian) said upon his death-bed, that the Sun had never seen him take his refection; for he fasted every day until sun set. So John the Abbot professeth, that the Sun had never seen him angry, that he had never done his own will, nor ever had taught others any thing, which he had not first practised himself. To arrive at this, requires much fortitude of spirit. If you desire things more imitable, be assured you shall lead a good life, if you endeavour continually to practise these three words, To abstain, To suffer, To go forward in well doing, as S. Luke saith, in the Acts of the Apostles of the Son of God. To abstain. 1. By refraining from all unlaw∣ful things, and sometimes even from lawful pleasures, through virtue. 2. By mortifying concupiscence, anger, desire of esteem and wealth. 3. By well order∣ing your senses, your will, your judgement, and ob∣taining always some victory over your self, by the mastery of your passions. To suffer. 1. By enduring the burdens of life with patience, esteeming your self happy to partake of our Saviours sufferings, which are the noblest marks of your Christianity. 2. By endea∣vouring to use a singular meekness in bearing with the oppressions and imperfections of others. 3. By un∣dergoing (with advice) some bodily austerities. 4. By keeping your foot firm in the good you have already begun; For, (as old Marcus the Hermit said) The wolf and sheep never couple together, nor did change and dislike ever make up a good virtue. To go forward in well-doing. By becoming serviceable and obliging to all the world, every one according to his degree: but above all, having a catalogue of the works of mercy, as well spiritual as temporal, continually be∣fore your eye; as a lesson, wherein you must be seri∣ously examined, either for life or death eternal. And for this purpose some Saints had these words (in stead of all books) in their Libraries.

Visito, Poto, Cibo, Redimo, Tego, Colligo, Condo, Consule, Castiga, Solare, Remitte, Fer, Ora.

To	Visit
Quench thirst
Feed
Redeem
Cloath
Lodge
Bury
To	Teach
Counsel
Correct
Comfort
Pardon
Suffer
Pray.

Mans best knowledge is how to oblige man; the time will come when death shall strip us to the very bones, and leave us nothing but that, which we have given for God.

The seventh SECTION. The way to become perfect.

TO this end you must keep a perpetual watch over your actions, and be like a Seraphim, be∣set all over with eyes, and lights, as Bassarion said: you shall perceive your progression in virtue, when you begin, purged from greater sins, to be fear∣full of the least; when you feel your self loosed from ardent desires of interest and honour; when your tongue is restrained from slander and vanity, when your heart is more purified in its affections, and that you draw near to indifferency.

The means to make your self thus perfect, is, first, to be enflamed with a fervent desire of perfection; se∣condly, not to neglect the extirpation, even of the slightest imperfections; thirdly, to have a good dire∣ctour, who may be to you as the Angel Raphael was to young Tobias, and withal, to confer very often with spiritual men, and to be warned by their good example; fourthly, to make, as it were, a nose-gay of flowers out of the lives of Saints, to take from it, o∣dour and imitation; fifthly, to become constant in good purposes, and to offer them up to God, as by the hands of our Saviour, Jesus Christ.

The eighth SECTION. How we must govern our selves against tem∣ptations, tribulations and Obstacles occur∣ring in the way of virtue.

FInally, seeing in the practise of virtue we must ever be ready armed to overthrow the power of

our adversary, and to further our own affairs of sal∣vation, call to mind these twelve maxims, which I propose against such obstacles as may happen.

The way to resist temptation, is, not to frame your self to a spiritual insensibility, unmoved with any thing; that is hard to attain, so sensible is self-love, and to have it, were to be stone, not man; it is not to expel one temptation by another, and to do one evil, to be delivered from another: for to take that course were to wash your self in ink. It is not, to hide your self upon all occasions, and never to do good, for fear of fighting with evil, but to resist stoutly as I shall shew you. The great Scholar, Joan∣nes Picus Mirandula, hath collected twelve remark∣ble Maxims, the practise whereof is exceeding profit∣able, when we address our selves to spiritual combat against weakness.

The first Maxim. That you must be tempted on what side soever it happen: In hoc positi sumus: It is our profession, our trade and continual exercise. The eagle complaineth not of her wings, neither the Nightingale of her voice, nor the Peacock of his train, because these are natural to them; and it is as natural to a man to be tempted, as to a bird to flie, to sing to prune her feathers. If you desert the course of spiritual life through fear of being tempted, and turn about to worldly delights, assure your self you will be much more engaged; and which is worse, without comfort, honour, or recompence; you for∣sake a cross of paper, which if you knew well how to carrie, would be no heavier burthen than feathers to a bird; you forsake it I say, to take up another which is hard, toilsome, and bloudy, and will make you of one confraternity with the bad thief. Sidonius Apollinaris relateth, how a certain man named Maxi∣mus, arriving by unlawfull and indirect means at the top of honour, was the very first day much wearied, and fetching a deep sigh, said thus, Foelicem, te Da∣mocle, qui non longiùs uno prandio regni necessitatem tolerasti. O Damocles, how happy do I esteem thee for having been a King but the space of a dinner! I have been one a whole day, and can hear it no longer.

The second. Remember, that in the affairs of the world, we fight longest, we work hardest, and reap least; the end of one labour is the beginning of ano∣ther; in pains taking the onely hope is ever to take pains; and temporal labour doth many times pull af∣ter it eternal punishment.

The third. Is it not direct folly to believe there is a Paradise, an eternal life, and a Jesus Christ, who, of the Cross, made a ladder, to get up to his throne of glory, and yet to desire to live here with folded arms? to see the master open the way to heaven through so many thorns, and the servant unwilling to tread on any thing but flowers? to see a fresh and tender limb, to a head worn away with sufferings, like a brazen Colossus with feet of flax?

The fourth. Were there no other fruit in tribula∣tion but conformity with Jesus Christ, who is the So∣vereign wisdom, yet were it a high recompence. A famous captain said to a souldier dying with him, hadst thou been obscure all thy life, yet art thou not a little honoured to day, in dying with thy master; and who would not glory, to have the Son of God for his leader, his companion, his spectatour, his theatre, his reward in all afflictions and Tribulations? who would not account it a great honour, to be crucified daily with him? to stretch his hands and arms upon the Cross, by restraining them from violence, rapine, and ruin, whereunto we are carried away by the spi∣rit of lying? to fetter his feet, by hindering them from running after the unbridled desires of his heart? to embitter his tongue, by overcoming the pleasures of the taste? to annihilate himself, by despising ho∣nour after his example, who when he might have walked upon the wings of the Cherubims, would ra∣ther creep amongst us like a little worm of the earth? what a glorie were it, to say with S. Paul, I hear in my body the marks of the Lord Jesus, Gal. 6. 17.

The fifth. Not to put any trust in humane means, when you undertake to subdue a temptation; It is not a thing depending wholly upon us; God must go before, and we contribute our will; for if he watch not over us, to much purpose is it for us to keep cen∣tinel. None is so weak as he that thinks himself strong. Multa in homine bona fiunt, quae non facit homo Nulla verò facit homo bona quae non Deus praestet ut faciat homo saith the councel of Orange. Many good things are done in man, which man doth not; But man doth not any good which God doth not. He that thinks to resist temptations without his aid, is like one that would go to the wars, and stumbles at his own threshold. And therefore an effectual means in this combat, is to insist much on prayer, especially at the first assault of a temptation.

The sixth. When you have overcome a temptation, take heed of unbending and softening your courage, as if you had no more enemies to encounter. As di∣strust is the mother of safety, so security is the gate of danger. If the enemy goeth up and down conti∣nually like a roaring Lion, be you on the other side a watchfull Lion in the centinels of the Lord of hoasts; and take for your word, super speculam Domini ego sto; I stand upon the watch-tower of the Lord.

The seventh. Rest not satisfied onely with not being beaten your self, but beat your enemy: when Satan layes a snare to entrap you, make it an instrument of virtue; if he present a good work, which glisters in the sight of the world, thereby to tempt you to pride, do the work, and let alone the vanity; reserring all to the greater honour of God.

The eighth. When you are in combate, fight chear∣fully, as if you were already assured of the victory. Turn away the eye of your consideration from what you suffer, and keep it continually fixt upon the re∣ward. One great misfortune, which causeth many to fall when they are tempted is, that their mind is set and bent so wholly upon the pain, that no room in it is left to contemplate the reward which waits for them. When the fourty Martyrs were in the frozen lake, thirty nine looked upon their future Crowns, but one of them thought of nothing but his pain; all were victorious, except this wretch, who sullying the glorie of patience, came out of the pool, to die pre∣sently after in infidelity, Do you not think, the glo∣rious mirrour, wherein he beheld all his sufferings Crowned, was that which comforted our Saviour on the Cross in that Abyss of reproch and torment. This is the course you must take; to insist little on the present, and to have a lively imagination of the future, bearing these words of S. Paul always in mind, Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2. Cor. 4. 17. Fight then valiently, as if this were the last tem∣ptation which should assail you; and perswade your self, that herein consisteth the evidence of your prede∣stination. When you have over come it, behave your self like one always ready to re-enter the list, and to make one victory the step to another.

The ninth. Though you are never so valiant, do not provoke danger; tempt not temptation, by thrust∣ing your self into occasions, through presumption of heart: he that loveth danger, shall instead of finding glory, mark out his grave in it.

The tenth. A Sovereign means to overcome tem∣ptation, is to discover the Mine betimes; to open your heart freely to your spiritual counsellour, to disclose your thoughts, to know them well, to consider their nature, and to seek what power they have upon your soul. It happens commonly as Epictetus saith; It is not the things themselves, that trouble us, but our own fancies. How many temptations might be

vanquished by slighting them, if we took but a lit∣tle leisure to laugh at them? We make elephants of flies, and of little pigmies, which pinch us by stealth, frame giants. We are like young children, who frighted with a vizard, hide their heads in their nur∣ses bosom, crying: but take off the vizard, and give it them in their hand, they will make sport with it. How many things seem terrible and impossible, which we find ridiculous, and easie to be overcome, if we touch them never so little with our finger? In temptations of pusillanimity, it is good to conceive these counterfeit giants, as pigmies; but in those of concupiscence, we must not despise any thing, but ra∣ther lay hold of small threads, as if they might grow to huge cables. In the one and the other, there is nothing like dashing these children of Babylon against the stones; to withstand beginnings, and not to suffer our enemies to fortifie themselves to our disadvantage. The eleventh. A stumbling block to many is, that they represent the sweetness of sin to the like in their imagination, and never consider the pleasure which follows victory over sin. A man is no sooner plunged in the puddle, but his ashamed soul is immersed in pensiveness, me ancholly, and de∣spair by a loathsom pleasure, which passeth away like the dream of a dream, furnished with a huge heap of scorn, sorrow, and confusion. Whereas on the contrary, the soul which hath held out, remains contented, sprightly, elevated, and sed with divine comforts, coming from Gods paradise. On this thought (which S. Cyprian highly commendeth) few reflect, which is the reason why the number of the reprobates is so great: And do you not yet think it very fitting, that one who hath fallen a thousand times under temptation, should once in his life taste the sweetness which is in victory over temptation, to rejoyce at it for ever? Many have been put by from steep and evident precipices, by pondering these words, Well then, to covenant with sin, what will be the event? To purchase repentance so dear? To give up the credit of so many years, a prey to one unhappy minute of pleasure? Where is the Faith thou hast promised to God? Let us at least seek out some place where he is not: and where is he not? So many stars, so many intelligences, wherewith the world is replenish∣ed, are so many eyes of God which behold thee: He him∣self seeth into thee, even to the bottom of thy conscience, if thou wilt sin, get leave of him; but how wilt thou beg it of him, and how obtain? Patience a while: This temp∣tation is a cloud which will pass away. Thou art going to commit a sin, whose pardon is very uncertain; but it is certain that when thou hast done it, God himself cannot in all eternity make it not to have been done.

The twelfth. Think not you are the less in Gods favour because he suffers you to be tempted, though with dishonest thoughts, which are extreamly odious to chast souls; Why so? If S. Paul, that Cherubim, scorched with celestial heat, who set his foot upon the stars, (according to the opinion of S. Ambrose, Theophylact, and Oecumenius) felt the stings of con∣cupiscence in a body that had been taken up to the third heaven; do you think, that because you have some good dispositions to do well, you must be freed from the wars of nature, which preserve your mind, being to indulgent to its self always in hu∣mility?

To conclude, follow the counsell of Cassian, con∣sider daily the passions which are bred in your heart, as a fisherman beholds the fishes swimming in the water, on purpose to catch them: Look on that which is most predominant within you, from what root it springeth, when it began, what progress it hath made, what rule it usurpeth ordinarily over your soul, what effects it produceth, whether it be more spirituall or temporall, what things use to foment it, what remedies you have taken to divert it; provide counsell and means to root it out; proceed to this with courage and fervour, as to the acquisition of an incomparable good.

The nineth SECTION.

Remedies against passions, and temptations proceeding from every vice.

FIrst, to consider, That passion is a motion of the sensual appetite, arising from the imagina∣tion of good or ill, with some commotion of the body.

2. That there are eleven passions; six in the concu∣piscible appetite, which are Love, Hatred, Desire, Loa∣thing, Joy, Sadness: five in the irascible, that is, Hope, Despair, Confidence, Fear, and Anger.

3. That there are two ways to overcome all pas∣sions; the first is a precaution of mind against the oc∣casions, and vain appearances of all worldly things. The second, a serious diversion to better things, as prayer, study, labour, and business; But above all, you must pray to God for the light and strength of his holy grace, which infinitely transcends all humane remedies.

Against Gluttony.

1. REpresent unto your self the miserable state of a soul polluted and plunged in the flesh. 2. The hardness of heart. 3. The dulness of un∣derstanding. 4. The infirmities of body. 5. The loss of goods. 6. The disparagement of Reputa∣tion. 7. The horrour, of the members of Jesus Christ, to make members of an unclean creature. 8. The indignity to worship and serve the belly, as a bruitish and vile God. 9. The great inun∣dation of sins flowing from this spring. 10. The punishments of God upon the voluptuous.

Against sloth.

1. The ceaseless travell of all creatures in the world, naturall and civil. 2. The easiness of good works, after grace given by Jesus Christ. 3. The anxiety of a wavering and uncertain mind. 4. The shame and contempt. 5. The confusion at the day of judgement. 6. The irreparable loss of time.

Against Covetousness.

1. The disquiet of a greedy mind. 2. The insati∣ability of desire. 3. The many wars and battels which we must run through, to satisfie one single desire. 4. The dishonour of denial, insupportable to a generous soul. 5. The dependance and servi∣tude we must undergo, to comply with those from whom we expect the accomplishment of our wish∣es. 6. The easiness of offending God, through ex∣cessive greediness of temporall things. 7. The tran∣sitory and fleeting pleasure of those things which we most ardently desire. 8. That God many times allows us the fulfilling of our desires, as a punish∣ment for our faults.

Against carnall love.

1. To consider the barrenness of worldly loves. which are true gardens of Adonis, where 〈◊〉〈◊〉 can gather nothing but triviall flowers, surrounded with many bryars. 2. To set a value on things, and not to be deceived with shows. 3. To guard your senses, to shun accidents and occasions of sinning; and above all, to have a particular recourse to God upon the first impression of thoughts. 4. To pull your self away by main force from presented objects, and to direct your self by serious designs, and good employments. 5. To set often before you the imper∣fection, the ingratitude, the levity, the inconstan∣cy, the perfidiousness of those creatures we most servilely affect.

Against Sadness.

THere is a holy sadness: as when we are moved at our Saviours Passion, or for our own sins: which is the gift of God, not a punishment.

There is one furious, which hath no ears, and is ra∣ther cured by miracle than precept.

There is another natural, arising from our disposi∣tion: and another vicious, which is nourished by ill habits, and neglect of our own salvation.

1. Against this last we must consider, That our desires and love, cause, for the most part, our sadness: and that the true way to diminish the cares that con∣sume us, is, to sweeten the sharp and ardent Affecti∣on we bear to worldly things.

2. The little esteem we have of God, is the cause that we are often troubled at frivolous things, whe∣ther they threaten or happen. He that would truly love this great God, which deserveth to possess all love of heaven and earth, should not entertain fear or sadness for any thing, but for the loss of God; & no man can loose him, but he that purposely forsakes him.

3. There is nothing beyond remedy, but the tears of the damned: A man who may persist in the way to paradise, should not place himself in the condition of a little hell: and he, who can hope for that great All, ought not to be sad for any thing.

Against Envy.

1. THe way not to envy any thing, is to account nothing in this life great. 2. To covet onely the inheritance of the land of the living, which is never lessened by the multitude or shares of the pos∣sessours. 3. To consider seriously the motives which induce us to love our neighbour, as participation of the same nature.

THE THIRD PART OF THE CHRISTIAN DIARY.

The first SECTION. BUSINESSE, Of what importance.

THe third employment of the day is bu∣siness, whether Publick or Private; the government of your Family, or dis∣charge of some Office, Good devotion is a good employment, and nothing is more to be avoided than idleness, which is the very source of sin. He that labours (said the old Her∣mite) is tempted but by one devil; he that is idle, is as∣saulted by all. No man is too Noble to have an occu∣pation; If iron had reason, it would choose rather to be used in labour, than to grow rusty in a corner.

The second SECTION. Two Heads, to which all Business is reduced.

IN Business we must consider the Substance, and the Form. The Substance; for it is great wisdom to make good choice herein, to take in hand good em∣ployments; and to leave the bad, the dangerous, and burthensom, which do nothing but stop up the mind, and choke all feeling of devotion; especially, when there is no obligation to undertake them. They are truly sick even in health, who interpose out of curiosity, to know, to do, and solicite the business of others. It is sufficient (said the Emperour Antonius) that every one in this life do that well which belongs to his calling. The Sun doth not the office of the rain, nor the rain that of the Sun. Is it not absolute mad∣ness of some in the world, whose onely employment is to attempt all things, but perform none?

As for the Form, in the exercise of charge, offices, and business, there is required knowledge, conscience, industry, and diligence. Knowledge, 1. In learning that which is requisite to be known for the discharge of your duty. 2. In informing your self of that which of your self you cannot apprehend. 3. In hearkening very willingly to advise, examining and weighing it with prudence▪ and governing your self altogether by counsel. Conscience, in performing every thing with good intention, and great integrity, according to the Divine and Humane laws. Industry, in doing all dis∣creetly and peaceably, with more fruit than noise: so that we express no anxiety in business; like that Prince of whom it was said, That he seemed always vacant in his most serious employments. Diligence, in spying out occasions, and doing every thing in due time and place, without disorder, confusion, passion, haste, irresolu∣tion, precipitation: For these are the faults which com∣monly destroy good government. He that hath never so little wit & good inclination, shall ever find wherein to busie himself, especially in works of mercy, amongst so many objects of the miseries of his neighbour.

The third SECTION. Of the government of a Family.

THat man hath no little business, who hath a Fami∣ly to govern; a good Father who breedeth his Children well, that they may one day serve the Com∣mon-wealth, is employed in an important affair for the publick. A Mother, who bringeth up a little Samuel for the service of the tabernacle, (as S. Monica did her son Augustine) obliged all posterity. A Master & Mi∣stress, who keep their servants in good order, please both God and men. Four things very considerable are here required; Choise, Discretion, Example. Entertain∣ment. Choise, in considering the Quantity, Quality, Ca∣pacity, Faithfulness, of those you take into your service. For the Quantity, it is evident that it ought to be pro∣portionable to your estate and revenues. It is a great folly to make ostentation of many servants merely through vanity. As Herod the sophist did, according to the relation of Philostratus, who allowed his son four and twenty pages, every one of them bearing the name of some letter in the Alphabet; for so blockish was the child, that he could not any way else learn the first rudiments. Stars which have least circuit are near∣est the Pole; and men who are least perplexed with bu∣siness, are commonly nearest to God. A great retinue is a mark of a great want. Were there such a beast as the Hebrew fables have feigned, that must have the grass of a thousand mountains for his daily allow∣ance, would you account him happier than a Night∣ingale, which is satisfied with a few seeds, or a Bee, which liveth on dew? The rich need many pounds, the poor a little bread; both are indigent, but the one not so much as the other, for his want is the lesser. A great number of servants make not a man happy;

for none is a greater Master, or better obeyed, than he that serves himself.

For Quality, take heed of resembling witches, who care not to give the devil wages, so they may make use of his service for their own ends: you must either take good servants, or make them such; In the one, there is good luck, & in the other, for the most part, difficulty. For many are like the ass of Vincent Ferrerius, that did more for a Carter, who swore by the devil, than for his Master who led him in the name of God; which the holy man seeing, turned him off, not able to endure such bruitishnesh in a beast; and can you think, that for the necessities of your business, it may be lawfull for you to maintain one, who hath neither God nor conscience; that your children may at the very first be corrupted by his poisonous conversation?

For Capacity, it is necessary, that besides honesty, there must be an ability to discharge his office: and though we say the saints are good at all things, yet God doth not ever give them either desire or means to undergo all kinds of business. Our abilities are limited, as well as our minds; and every one hath his particular talent, which must be known by those that will make use of him.

For Faithfulness, it is one of the qualities, which the Gospel gives a good servant; you have reason to re∣quire it, and discreetly to make trial of it, not by suspi∣cions & jealousies, which onely serve to provoke such as have a disposition to do well: A man is oftentimes made faithfull, by being thought faithfull; and many through continual fear to be cozened, have taught others to cozen; justifying their deceit by their own di∣strust, as the Romane Philosopher saith: you must al∣low your officers, what command and freedom their charges require, not quarreling with them every mi∣nute for trifles; notwithstanding you must carefully reserve the state of your affairs, for your own private knowledge: For it is an equal fault indifferently to trust all, or to distrust all.

The fourth SECTION. Of Government in spiritual things.

WHen you have met with a good choice, the government is not hard: For S. Augustine saith, nothing is so easie as to perswade those to good, who have a great desire to put it in practice. Go∣vern your family proportionably as the good Eleazar did his, which Binet hath so lively designed. First ba∣nish vice & scandal from your house; let wanton love and impurity never come near it, no more than the serpent to the flower of the vine; Let not surfetting, drunkenness or excess know so much as the gate; let neither unclean speech nor blasphemy be heard in it. For, as Nebuchadnezzar made the pages that attend on him learn his language, so the devil teacheth those of his acquaintance, his Dialect.

Having exiled vice, accustom your Family to some devotion, causing them to hear diligently the word of God, especially on Sundays and Holydays; inviting them to frequent the Sacrament according to their condition assembling them as Charles Boromeus did, at evening or some time of the day, to say certain pray∣ers together, if convenience of place permit, and to see how they are instructed in the Articles of Faith.

Your example will do more than all your words: For the life of a Good Master and Mistress is a per∣petual monitour in a house. Those that seek to gain their good opinion, study to be like them, and in en∣deavouring to be beloved, become good. We live in an age, where we have more need of patterns than pre∣cepts, servants adhere to the pillars of a house, as Ivie to great trees, & in a word, to the commands of great∣ones, all affections are of wax, they become so pliable.

It is fitting likewise that to preserve this opinion you be liberal, according to your means, in ordering your Family, honourable in such expences as are re∣quisite both for necessity and decorum. For we make use of nets, to take fishes, and of liberality, as a golden hook to take men.

Remember besides, in mannaging your business, more peculiarly to invoke Gods assistance; saying often un∣to him these words of Solomon. Wisd. 9. O God, give me wisdom that sitteth by thy Throne; O send her out of thy holy Heavens, and from the Throne of thy glorie, that being present, she may labour with me, that I may know what is pleasing unto thee, to put it in execution.

Take heed of indiscreet precipitation in the begin∣ning of an enterprize, of anxiety in the progression, and of despair in the conclusion. If your project have good issue, give the praise to God, and an example of modesty to your neighbour; but if business keep not time to your will, learn you to keep time to the Di∣vine providence, which maketh all harmony in the world; you have power over your own designs, but not over their events; you are not to pray, that things may prove as you desire, but to desire them as they prove. Accustom your self not to be grieved at world∣ly accidents, no more than for an ill dream: For all things here below, pass away like a dream; and we do much, if in losing all, we retain that belief: But by long soothing our own wils, we have forsaken (as Cassian saith) the very shadow of patience.

The fifth SECTION. Advice for such as are in office and go∣vernment.

BOnaventure hath made an excellent Treatise, which he calleth The wings of the Seraphin, wherein he giveth very wise instructions to those that are in office and government; whereof in part I present you here with the quintessence and marrow, desiring you to tast of it. He gives his Seraphin six wings. The first is Zeal of Gods honour; which you shall exercise in observing four things; that is,

• 1. Neither to do; nor shew to those under you, the least shadow of evil or sin.
• 2. Not to give way to it in any kind, notwith∣standing allurements on one side, and importunities on the other.
• 3. Never to be pleased that an evil act be done, though without your knowledge; for that were to betray your own conscience.
• 4. To correct, and take away disorders, as much as possibly you can.

The second wing, which you must have is, The spi∣rit of compassion, to help the sick, the aged, the weak, the faint-hearted, the afflicted; for these are poor Por∣cupines laden with prickles and a cerbities, to whom you must be a Sanctuary and Rock of refuge: Petra refugium Herinaceis.

The third, Patience in the many labours and cares, as are (in a manner) inseparable from offices and go∣vernments. Patience, in ill success of business, which doth not always answer our endeavours and wishes. Patience, in bearing with the ungratefull, who often throw stones at those that give them honey; like the Atlantes, who shot arrows at the Sun. Pa∣tience, in occasions of speech and dealing with such as easily take distast, and are galled with their own harness. It is a great virtue, to soften them with a peacefull, still, and charitable sweetness, as if we cast oyl into the raging sea. It was said long since, He that can bear an injury, is worthy an Empire. His very si∣lence will disarm the passionate man, and lay him pro∣strate at his feet, who seemed to thunder over his head.

The Fourth wing is, Example; which is observed in three things. 1. In putting in practice the good

counsel and precepts which we give others. 2. In managing your dignity in such a way, as is neither harsh, imperious, nor arrogant; but mild, affable, and communicative. 3. In retaining withall a decent and moderate gravity, that the stamp which God sets on those he calleth to offices and commands, may not be debased.

The Fifth and principal Wing, is called Discre∣tion, without which all virtues become vices: For the honour of great actions lies not so much in doing good, as in doing well.

This Discretion consisteth in four things. To go∣vern the good with good judgement; To correct the bad; To administer well the temporal affairs of your charge; To uphold and preserve your self amidst these encumbrances, like fresh water in the salt sea.

The ordering of good is maintained in Three prin∣cipal Acts. The first, to cause those under us to ob∣serve strictly such things as are necessary, and cannot be omitted without disorder or scandal. The se∣cond, To invite, and sweetly attract every one ac∣cording to his condition, capacity, and judgement, to works of most perfection; whereunto they have no formal obligation. The third, To dispose charges and burthens with a good Oeconomy, according to their inclinations and strength of mind, whom you are to govern.

For correction; Either they are sleight faults of well conditioned persons, which you are to correct, & such are to be handled very gently; Or they are hidden vi∣ces of some evil conscience, which you neither must nor can make known; and there you must use much in∣dustry, patience, and wisdom to dislodge vice; and to draw the crooked serpent out of his cave obstetricante manu, as the Scripture speaketh, Job 26. 23. Or they are known sins of desperate people, who offend with∣out hope of amendment, infecting a multitude; and here you must set your self with all your strength, to take away both the fault and the faulty.

For temporal affairs, manage them as we have alrea∣dy shewed, and take heed of entangling your mind in them, like a fish in a net, depriving your self of the li∣berty of Gods children, to serve the earth.

But above all, continually look into your self, as the first piece of your government. Let your conscience be pure, firm, and peaceable; speaking and doing every thing with much consideration; and never despising the counsel of those who are able to advise you.

Lastly, your sixth wing is Devotion; which is divided into three kinds, the common, the singular, the continual. The common consisteth in performing exactly those du∣ties of piety, which are within the bounds of your pro∣fession; and to do them by way of imitation of that ce∣lestial Militia, which is always employed in praising God; and by way of edification of those, to whom you ow this good example. Singular devotion obligeth you to seek your principal refuge, in the tabernacle (following Moses steps) for the necessities of your charge. Continual devotion ties you to a most fervent exercise of Gods presence, which you testifie by a de∣sire to please him in all places, occasions and actions, by dedicating all your works to him, before you be∣gin them; and when you end them, always to set upon them the seal of thanks∣giving due to his Di∣vine Majesty.

Engrave deeply in your heart this saying of S. Ber∣nard, in his first book of Consideration, Chap. 5. Cum omnes te habeant, esto etiam tu ex habentibus unus. Quid solus fraudaris munere tui? Usquequò vadens spiritus, & non rediens? If you are one full of business, and that all the world share in you; take a part as well as others in your self Deprive not your self of a good so justly yours, and be not one of those that are ever tra∣velling, yet never return home.

THE FOURTH PART OF THE CHRISTIAN DIARY.

The first SECTION. RECREATION, how necessary.

AS concerning Recreation used in com∣pany, at meals, in lawfull games, in taking the air, in good conversation, it is neces∣sary to divert the mind, and refresh the strength. Cassian in his 24. Collation chap. 21. relates, how an Archer finding S. John the Evangelist playing with a Partridge, wondered that so renowned a man could pass the time with so slight a recreation: The Saint looking towards the bow in his hand, asked him why he did not always carry it bent; who answering, it would spoil it; the Apostle replied, so it is with the mind of man, which must sometimes be unbent, that it may shoot the better.

The second SECTION. Of the Pleasures of the Taste.

MArk, that our minds must onely be unbent, not unstrung: Avoid those excesses which make men now adays as gluttonous in the eye, as the belly. It is a strange vanity to affect the repute of a good taste; to set the whole mind to serve that part of the body, which hath least of the mind; and to nourish an esteem which is fed onely with the steam of the kitchin.

Treat not your belly as Caligula did his horse; for he allow'd a Beast (for whom nature intended nothing but oats and hay) Princely delicacies and attendance. And you do the like, if you bestow so much cost and pains to feed your most sensual part, which the Divine Providence wills should be nourished sparingly. Great feasts, which begin in vanity, and continue in riot, end always in folly, and often in repen∣tance. Nothing is got by pleasures of the Taste, but a more crazy body, a more close prison of flesh, & a more stinking sepulchre. Unhappy are those feasts, which the hunger of the poor accuseth before God. Above these sixteen ages the tongue of the Rich Glutton hath burned in hell, all his tuns of delicious wine, not ha∣ving left him so much as one drop to refresh himself.

If you desire to know what were the banquets of the Primitive Christians, which ought to be models for ours) Tertullian gives you a discourse thereon in his Apology. Our feasts (saith he) express what they are, in their names. They are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Charities) be∣cause they are instituted for relief of the poor: Our Ta∣ble resembleth an Altar, and our Supper a Sacrifice: We mind not the expence; to spend in the name of Pietie, is gain. Our Table hath nothing sa∣vouring of baseness, sensuality, or immodesty;

We feed by measure: we drink the rules of temperance; we satiate our selves as much as is necessarie for those, who must rise at midnight, to offer up their prayers un∣to God; We speak and converse as in the presence of God, our hands washed, and candles lighted, every one repeateth what he knoweth out of the holy Scriptures, and his own invention to the praise of God. Prayer, as it began the banquet, concludes it: From the Table we go unto the exercise of modesty and decency: You would say, if you behold us, that we were not at supper, but at a lecture af holiness.

Alass! Conser the feasts of most Christians with these, and you compare the table of the Centaurs to that of the Angels.

The third SECTION. Of Gaming.

BE not over-violent likewise at those Games of chance, which have in them so much cove∣tousness, heat, and flame: Did a man commit no other sin, but conversing the third part, or half of his life with Kings and knaves of cards, being in∣vited to the conversation of Angels, yet were he guiltie of no small offence: But besides, gaming was the invention of that devil Zabulon, as S. Cyprian ob∣serves, in a Treatise upon this subject. It is the altar of Fortune, detested by the Prophet; It is the shop of deceit, the school of covetousness, the appren∣tiship of blasphemy, the academy of anger; where are begot mad amities, unpunished thefts, pleasing murthers, and whence nothing for the most part is brought away, but a tempest in the mind, gall in the heart, and air in the purse: What excuse at the last day can he have, who gameth with a full hand, and detains (in the mean while) the wages of a servant, or the relief of some begger that pineth and quaketh at his gate?

Pilat's Souldiers cast lots on the garments of the Son of God, whilest the bloud distilled from his body; but they were executioners and infidels; who would not be struck with horrour to see a Christian, amidst so many images of the Son of God, without regard either of time, of God, or of man, play away the bloud of his family, whom he neglecteth, or of the poor, whom he despoileth? Away with these de∣lights, which are bred (like the Salamander) in the tears of heaven.

Clemens Alexandrinus in his Paedagogue, sheweth plainly, that these games of cards, dice, and the like, were not allowed by the Primitive Church; for he teacheth us, that such pastimes are often as an ebul∣lition of ungovern'd delights, and an indigestion of evil idleness.

If we must of necessity play, in complacence to others, we ought at least to have a care, that it be for some good end; that it be with our equals; without passion, little, moderate, and to the profit of the poor.

The fourth SECTION. Of Dancing.

AS for Dancing, Balls, and Masks, it is true what the pious Bishop, and excellent Authour hath said in his Introduction; they resemble mushroms, the best of which are worth nothing. Luxury, vanity, foolish expence, masking, good chear, night, youth, love, liberty, are as dangerous counsellours of wise∣dom, as ill teachers of modesty: some may be sancti∣fied in them by miracle, but every day more are lost in them, through weakness: since our force is weak, not miraculous, we ought, by flying from occasions, to seek that safetie which we cannot find in our own strength.

The fable saith, that the butterfly asked the owl, how she should deal with the fire, which had singed her wings; who counselled her, not to behold so much as its smoak. With what conscience can a faithfull soul frequent those worldly recreations, which have stain'd her puritie with so many blemishes? Must we stay till we are burned, ere we retire from the flame? I wonder at those who would spiritualize dancing, and make it agree with frequent communion; such in effect, with the Emperour Adrian, Lay Adonis in the manger of Jesus. There must be so many cir∣cumstances, of the intention, time, place, persons, and manner, to season such pleasures, that it were easier to abstain from them, than to use them well.

The fifth SECTION. Of wanton songs, and plays.

IF you speak of wanton songs, of reading ill books, of unchaste comedies and plays, your con∣science (which is the School-mistress of the soul) will perhaps tell you more than you are willing to believe. Such recreations are fore-runners of disor∣der, instruments of sensuality, tinder to sin, and scan∣dal to virtue; evil, at that time entereth into you, by every gate of the sence, and goeth out onely at the gate of repentance, which is not always open to our indispositions. A young soul is surprized in these, as in a golden snare; to whom the description of sin, is invitation. For we live now in an age, where to know ill, and to do it, have scarce any Medium to sever them; and if at any time we are good, it is ra∣ther through ignorance of vice, than principles of virtue, saith Salvian.

The sixth SECTION. Of walking, and running.

REcreations, the most innocent, are ever the most commendable; as those in the countrey, for ex∣ercise of the body; for the Countrey life (saith Columella) is the couzen germane to wisdom.

Setting aside the comfort of Churches, Justice, Learning, Arts and Traffick, what are great Cities, but great prisons? Men live there, like birds in a cage, they crowd, defile one another, & by frequent and in∣fectious conversation, the trouble of business, the im∣portunity of visits, the foolish tyranny of comple∣ments steal from them half their life. In the Coun∣trey, the heaven, air, earth and waters, (which Cities snatch from us) are restored with greatest liberty. There, all the creatures of God speak to us face to face, to tell us the wonders of the Creatour. The Christians of the primitive Church made hermitages of their farms, to sound a retreat from worldly busi∣ness, and to prepare for their time of rest: but many now, make their gardens temples of Baal-peor, where no God is worshipped, but the belly, luxury, gaming, and uncleanness.

Many make walks and races, wherein none can run far without stumbling; for they resemble the list of Atalanta and Hippomenes, rather than the race where- S. Paul exhorted Christians to run; there the sences flattered with a thousand delightfull objects, many times put themselves in array; there the bloud is en∣flamed; the tongue untied; concupiscence enkindled; there, licentiousness often rendeth the vail, which un∣til then was over the face of modesty; and impudent∣ly becomes portress to love; These are the sacriledges, which drie up years, breed disorder amongst seasons, barrenness in the bowels of the earth, and despair in our miseries.

The seventh SECTION. The four conditions of recreation.

YOur recreation must have four especial things; choise of persons, good intention, innocency, mo∣deration.

Choise of persons, in avoiding evil company as the most dangerous shelf of life; for the friendship of wicked men is like a bundle of thorns, tied together to burn and crackle in the fire. Your friendship must be virtuous, faithful, disinterested, if you mean to have any fruits of it.

Good intention, as, to cherish health and strength, that they may serve the soul; for a good man should seek good even in play and at meals; like the saint, who rose in the night, and fed with a poor hungry brother, that he might not be ashamed of eating at a disor∣derly hour.

Innocency; for much consideration must be used therein, lest nature should dissolve into bruitish life, un worthy a generous heart. Behind, comes gluttony, intemperate gaming, foolish jesting, and detraction, in this age hard to be avoided.

The book most ordinary in companies of men, is man himself: Now very few take delight to disourse of the Old and New Testament; nay not so much as of the old Roman Councels, Aegyptian Pyramids, or ancient wars of Caesars. Men study books of the time, talk of garbs, clothes, looks, conditions, busi∣ness, customs, alliances; and though we have no in∣tent to wrong any, yet is it very easie, in such variety of discourse to let fall many words of far less value than silence; it is an excellent quality to still good matter into company; either upon accasion, by que∣stion, consequence, narration or proposition, as the reverend Jaquinot observes in his Address.

Moderation. For as the wise man saith, Prov. 25. 16. We glut our selves with hony: so ought we to have a care, that recreations (made to refresh the mind) tend not by excess to dissoluteness. You must observe what the time, place, and persons require; and to pass the time, must not exceed your self by profuseness.

The eighth SECTION. Of vicious conversation, and first of im∣pertinent.

THe Hebrews say, play, anger, the cup, and con∣versation, are the windows of the soul, through which she is many times seen more than she would be; he is wise, who makes use of meetings and com∣pany, as of a file to polish his mind, and to make it continually more apt for its functions.

Vicious conversation, may be reduced almost to three heads, that is, impertinent, vain, evil. Impertinent, as the clownish, foolish, troublesom, which many have through want of discretion, fashion and civi∣lity.

Theophrastus, one of the quaintest wits of antiqui∣ty, relateth some passages, which he saith he obser∣ved in his time, arguing a great weakness of judge∣ment; some (saith he) lay hold on one that is going about business of concernment, to tell him some∣thing (as they pretend) of great importance, which when told, is nothing but, foolery. Others invite a travellour, newly come out of the countrey very weary, to walk up and down; others pull a man out of a ship ready to weigh anchor, to entertain him with follies on the shore; others come to bear wit∣ness, after the cause is judged; and bring with much sweat, a Pphysitian to the dead: others pretend to know the way, and undertake to lead the rest, but go wrong at the very first, and protest, they have for∣got it. Others make rude enquiry into business, and ask a General of an Army, whither he goes, and what is his design. Some also there are (saith he) so rustick, that (not admitting any thing worth admiration in civil life) they stand still to look upon an ox, as men in rapture; and in company, have no better be∣haviour, than to take their dog by the muzzle, and say what a fine dog this is, well he keeps the house! Such conversation is able greatly to vilifie a man, and to take from him all estimation he can gain in his profession.

The ninth SECTION. Of vain conversation.

VAin conversation, is that of talkers, flatte∣rers, vain-glorious, and the like; poor Theo∣phrastus (in my opinion) was much torment∣ed with a talker; since he so well describeth one, who, with much passion, praised his wife? told what he dreamed the last night; what he had to dinner; that he had a weakness of stomack: From thence taking flight, he discoursed of times; and assured him, the men of ours came not near the ancients in any thing: Then he told him, that corn was cheap; that there were many strangers in the city; that if it would rain, the year would be fruitfull; that he had a field to be ploughed; that Damippus gave the greatest wax light at an offering; that there were so many stairs in such a building, & that he had counted them; with a thousand of the like. Such people (adds the Author) are more to be feared than a feaver. He that would live in quiet, must seldom keep them company. Horace mentions one very like, who put him into a great sweat, and when he saw he was so tired, that he knew not which way to turn himself. I see Sir, saith he, that I am troublesom, but there is no remedy; since I have met with you, I must needs wait on you; for (God be thanked) I have nothing else to do.

Flatterers, are much more acceptable, though many times more dangerous, for they will tell you, that all the world cast their eyes upon you; that you are much esteemed; that the whole town talks of such a fortunate action of yours; that you have an excel∣lent wit, a handsom body, a good grace, winning behaviour; that every thing becomes you, and that it seems Nature, when she had made you broke her mold, because she never since framed the like; If you speak, they bid silence to all the world; then extol your words as oracles; and if you jest at any, they burst with laughter to please you; and deifie your imperfections: This is that which poysons freindship, and blinds humane life.

The Vain-glorious, will for the most part entertain you with commendations of themselves; and have a thousand petty singularities in their carriage, their attire, their speech, their houses, their attendants; to shew, that they have something more than others: The aforesaid Authour saith, he hath observed some, that held it a great honour to have a Blackamore lac∣key, that they might be the more noted: and if they sacrificed an ox, they nailed the horns at their gates, to give the world notice of their offering; and to conclude, were so great self-lovers, that they made Epitaphs, even upon their dogs, specifying their age, qualities and conditions; These are testimo∣nies of a soul very frivolous, and destitute of all Hu∣mility.

The tenth SECTION. Of evil Conversation.

EVil Conversation, is the worst of all; as is that of the Harsh, who make themselves unsociable in company; that of the Opinionated, who bear for their motto, It is so, and It is not so; ever contra∣dicting, even the clearest truths; that of the Crafty and Deceitfull, who endeavour to discover all the secrets of others, whilest they disguise themselves with a mask of dissimulation, and intricate speech; feigning ignorance of what they know, knowledge of what they are ignorant, forgetfulness of pro∣mise, good will to those they would circumvent, and many such like. That of the Proud, who scorn and despise all but themselves. That of the Cholerick, who are displeased upon every accident: That of Scoffers, Buffons, and Slanderers, who are obscene, biting, and offensive in all occasions.

It were a long business to examine all these par∣ticularly; and I had freely unfolded them, in a Treatise of Manners and Passion, wherein I hoped to give the Reader satisfaction, but that the design of this little book diverted me. It were to small pur∣pose, to make so long a work of it; and it is always better to conclude well, than to enlarge ill.

The eleventh SECTION. The Conditions of good Conversations.

I Tell you in brief, S. Bernard, Thomas Aquinas and other learned men are of opinion, that in Conversation we ought to be affable and plea∣sing, yet not too familiar, nor inquisitive into other mens business, not suspicious, not light, not riotous, not discontented, not affected, not imperious, not cross, not exceptious, not jeering, not fre••full, not triviall, not churlish▪ not too ceremonious, not too talkative, not too soft and compliant, not cholerick, not too reserved, not proud, not vain▪ all those through vanity (which is onely rich in fooleries) discourse perpetually of themselves, as if they were deities. But we must govern our selves with great discretion and modesty; we must play, but not de∣base our selves, laugh, but not to excess; take re∣creation, but not to effeminacy; be constant, but not obstinate; prudent, but not crafty; simple, but not stupid; concealing ill, furthering good, cor∣recting our own faults by those, we dislike in others; always bringing home some fruit from this gar∣den of Graces; and if acquainted with any secret fit to be concealed, we must make our breast its tomb.

You will find, there are ordinarily five qualities, which make conversation pleasant; The first is, an obliging way, which sweetly scattereth benefits, from which (in their due time and place) spring up re∣compences: This desire of doing good to all the world, is a bait we must keep ever in the water; for by it men are taken more easily than fishes: And such there have been, who by giving a glass of wa∣ter opportunely, have obtained a Kingdom; as we see in the story of Thaumastus and King Agrippa.

The second Affability, joyned with a grace and sweet behaviour, which hath a most powerfull charm over souls naturally enclined to honesty. To do good, and not to do it handsomely is nothing. A benefit given with grudging, is a stony loaf, onely taken for necessity.

The third, a quick and wary prudence, to discern the dispositions, capacities, manners, humours, affections, and aims of those with whom we con∣verse; and to suit our carriage to every mans temper.

The fourth, Humility, without sottishness or servile baseness, which teacheth to yield to reason, and not to presume upon our own strength.

The fifth, (whereof we have already spoken) is a discreet Patience, to bear with men and business unmoved, so that you may keep your heart always in a good posture, even in unexpected, and thorny accidents. He that understands this mystery well, deserves to command men, being here placed by virtue in a degree next the Angels.

A good rule for conversing well, is to propose unto your self for pattern, one of a perfect conversation: So S. Augustine referred those that desired to pro∣fit in virtue, to the conversation of S. Paulinus. Vade in Campaniam, disce Paulinum.

But the most effectuall precept is, to think how the Incarnate Word would converse, if he were in our room; by his example, we shall do as Joseph in Aegypt, of whom the Scripture Psal. 105. (ac∣cording to the Hebrew phrase) saith, he tied the Prin∣ces of Pharaoh's Court about his heart.

The Reverend Gontery, a man of great Judge∣ment, and no less virtue, hath written a little Trea∣tise of Conversation, wherein he descendeth very far to particulars. He that will read it, shall find wise instructions in it.

The twelfth SECTION. Conclusion of the Diary.

AT night, before you go to bed, you are to make the examen of Conscience, (which is the little Consistory of the soul, as Philo terms it) where having given thanks to God, and invoked his ho∣ly grace, you must recall your thoughts, your words, your actions, your faults, and neglects to account, that you may see the gain, the loss, and reckonings of that day; to further good, to correct evil; re∣mitting the one to your own discretion, and the other to Gods mercy.

Esteem this saying of S. Bernard, (in his book of the the Interiour house,) as an oratle, that one of the chiefest mirrours to behold God in, is a reasonable soul, which finds it self out.

There, we must seat the Conscience in a Throne, with a Sceptre in her hand; and all passions, and imperfections at her feet.

There she must take the liberty to say to you, Wicked servant, thou hast lost a day: what sluggish∣ness at thy rising? what negligence in labour? how great words? how little works? Why this curious questi∣oning? this rash judgement? these wandering eyes? these straying thoughts? Should you have been angry for so slight a cause, upon such an occasion; should you so freely have censured and murmured at the actions of another? should you have taken your refection so sen∣sually? and sought your ease in, and by all things, so greedily? and so of the rest. If by the grace of God, you shall find some kind of virtues, yet must you well pick and sift them, (as the perfume, which was to be set before the Tabernacle) to present them before the face of God; and say in conclusion with all humility, as the devout Southwell, Quod fui, Do∣mine, ignosce, quod sum corrige, quod ero dirige. O Lord, forgive what I have been, correct what I am, direct what I shall be.

This done, say some vocall prayer, to shut the day up happily with some acts of contrition, of faith, of hope, of supplication, for your self and friends.

Say here.

O Light of the Children of light! bright day which hast no evening! The world is buried in the dark∣ness

of night, and this day quite finished, wherein I see, as in a little Map, how my life shall end. O God, what benefits do I see in it, on thy part, what ingratitudes on mine? Preserve me in what is thine; and wash away with the precious bloud of thy Son, what is mine. Shel∣ter me under the wings of thy protection, from so many shadows, apparitions, and snares of the father of dark∣ness; and grant, that though sleep close my eys, yet my heart may never be shut to thy love.

Lastly, fall asleep upon some good thought, that your night (as the Prophet saith) may be enlightened with the delights of God; and if you chance to have any interruption of sleep, supply it with ejaculatory prayers, and elevations of heart; as the just did of old, called for this reason, The crickets of the night.

Thus shall you lead a life full of honour, quiet, and satisfaction to your self, and shall make every day a step to Eternity. The marks, which may amongst others give you good hope of your predestination, are eleven principall.

1. Faith, lively, simple, and firm. 2. Purity of life, exempt ordinarily from grievous sins. 3. Tribulation, 4. Clemency and mercy. 5. Poverty of spirit dis∣engaged from the earth. 6. Humility. 7. Charity to your neighbour. 8. Frequentation of the blessed Sacrament. 9. Affection to the word of God. 10. Resignation of your own mind to the will of your Sovereign Lord. 11. Some remarkable act of virtue, which you have upon occasion exer∣cised.

You will find this Diary little in volume, but great in virtue, if relishing it well, you begin to put it in practice. It contains many things, worthy to be meditated at leisure; for they are grave and wise precepts, choisely extracted out of the moral do∣ctrine of the Fathers. Though they seem short, they cost not the less pains. Remember, that fa∣mous Artist Myrmecides, employed more time to make a Bee, than an unskilfull workman to build a house.

EJACULATIONS FOR THE DIARY.

In the Morning.

MY voice shalt thou hear in the morning, O Lord; In the morning will I direct my prayer unto thee, and will look up, Psal. 5. 3.

Thou shalt make thy face to shine up∣on me, and all the beasts of the forest shall gather themselves together, and lay them down in their dens, Psal. 184. 22.

My dayes are like the dayes of an hireling. Untill the day break, and the shadows flie away, Job 7. 1. Cant. 4. 6.

Beginning a good work.

In the volume of the book it is written of me. I delight to do thy will, O my God; yea, thy Law is within my heart, Psal. 40. 7. 8.

In good Inspirations.

The Lord God hath opened mine ear, and I was not rebellious, neither turned away back, Isaiah 50. 5.

At Church.

How amiable are thy Tabernacles! O Lord of hosts, Psal. 84. 1.

Before reading.

Speak, Lord, for thy servant heareth, 1 Samuel 3. 9.

Speaking.

My heart is inditing a good matter; I speak of the things which I have made touching the King, Psal. 45. 1.

Eating.

Thou openest thine hand, and satisfiest the desire of every living thing, Psal. 145.

In Prosperity.

If I do not remember thee, let my tongue cleave to the roof of my mouth: If I prefer not thee above my chief joy, Psal. 137. 6.

Adversity.

The Lord killeth, and maketh alive, 1 Sam. 2. 6. Shall we receive good at the hand of God, and shall we not receive evil? Job 2. 10. Ought not Christ to have suffered these things, and to enter into his glorie? Luke 24. 26.

Troubles.

Surely man walketh in a vain shew; surely they are disquieted in vain, Psal. 39. 6.

Calumnies.

If I pleased men, I should not be the servant of Christ, Gal. 1. 10.

Praises.

Not unto us, O Lord, not unto us, but unto thy Name give glorie, Psal. 115. 1.

Against vain hope.

As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise their image, Psalm 73. 20.

Pride.

Whosoever exalteth himself shall be abased, Luke 14. 11.

Covetousness.

It is more blessed to give, than to receive, Acts 20. 35.

Luxury.

Know ye not, that your bodies are the members of Christ? 1. Cor. 6. 15.

Envy.

He that loveth not his brother, abideth in death, 1 John 3. 14.

Gluttony.

The Kingdom of God is not meat and drink, Rom. 14. 17.

Anger.

Learn of me, for I am meek and lowly in heart, Matth. 11. 29.

Sloth.

Cursed be he that doth the work of the Lord negligently, Jer. 48. 10.

Rules of Faith.

God cannot be known but by himself. What is to be understood of God, is to be learned by God, Hi∣lar. lib. 5. de Trin.

God doth not call us to the blessed life by hard questions. In simplicity must we seek him, in piety profess him. Idem lib. 10.

Remove not the ancient bounds which thy fathers have set, Prov. 22. 28.

Many are the reasons which justly hold me in the bosom of the Catholick Church: Consent of people and nations; Authority, begun by miracles, nourish∣ed by hope, encreased by charity, confirmed by anti∣quity. August. lib. De utilitate credendi.

To dispute against that which the universal Church doth maintenance, is insolent madness. Idem Epist. 118.

Let us follow universality, antiquity, consent: Let us hold that which is believed every where, always, by all. Vincentius Lyrinensis De profanis vocum novi∣tatibus.

Acts of Faith.

Lord, I believe, help thou mine unbelief, Marc. 9. 24.

I know that my Redeemer liveth, &c. Job 19. 25.

Hope.

Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, Psal. 24. 4.

I will be with him in trouble; I will deliver him, and honour him, Psal. 90. 15.

Charity.

Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever. Psal. 73. 25, 26.

Feed me, O Lord, thy suppliant with the conti∣nual influence of thy Divinity: This I request, this I desire; that vehement love may throughly pierce me, fill me, and change me into it self. Blosius.

PRAYERS for all Persons and occasions.

For the Church.

WE beseech thee, O Lord, graciously to ac∣cept the prayers of thy Church, that she being delivered from all adversitie and errour, may serve thee in safety and freedom, through Jesus Christ our Lord.

For the King.

WE beseech thee, O Lord, that thy servant CHARLS by thy gracious appointment our King and Governour, may be enriched with all encrease of virtue, whereby he may be able to eschew evil, and to follow Thee, the Way, the Truth, and the Life, through Jesus Christ our Lord.

For a Friend.

ALmighty and ever-living Lord God, have mercy upon thy servant N. and direct him by thy goodness into the way of eternall salvation; that through thy grace, he may desire those things which please thee, and with his whole endeavour perform the same, through Jesus Christ our Lord.

For Peace.

O God, from whom all holy desires, all good counsels, and all just works do proceed, give unto us thy servants that peace which the world cannot give, that both our hearts may be set to obey thy Commandments, and also that by thee we being defended from the fear of our enemies, may pass our time in rest and quietness, through the merits of Jesus Christ our Saviour.

In the time of Plague.

LEt thy anger cease, O Lod, and be appeased for the iniquity of thy people, as thou hast sworn by thy self. O holy God, holy and strong, holy and im∣mortal, have mercy upon us.

For the Clergy.

ALmighty and everlasting God, who by thy Spi∣rit dost sanctifie and govern the whole body of the Church, graciously hear our prayers for all those whom thou hast ordained, and called to the publick service of thy Sanctuary; that by the help of thy grace they may faithfully serve thee in their several degrees, through Jesus Christ our Lord.

For a Citie.

COmpass this Citie, O Lord, with thy protection, and let thy holy Angels guard the walls there∣of; O Lord, mercifully hear thy people.

For the sick.

O God the onely refuge of our infirmities, by thy mighty power relieve thy sick servants, that they with thy gracious assistance, may be able to give thanks unto thee in thy holy Church, through Jesus Christ.

For grace.

LOrd, from whom all good things do come; grant unto us thy humble servants, that by thy holy in∣spiration we may think those things that be good, and by thy merciful guiding, may perform the same through our Lord Jesus Christ.

For the afflicted.

O Almighty God, the afflicted soul, the troubled spirit crieth unto thee: Hear O Lord, and have mercy; for thou art a merciful God.

For friends.

I Beseech thee, O Lord, for all those to whom I am indebted for my birth, education, instruction, promotion; their necessities are known unto thee; thou art rich in all things; reward them for these benefits, with blessings both temporal and eternal.

For enemies.

O God the lover and preserver of peace and chari∣ty, give unto all our enemies thy true peace and love, and remission of sins: and mightily deliver us from their snares, through Jesus Christ our Lord.

For travellers.

ASsist us mercifully, O Lord, in our supplications and prayers; and dispose the way of thy servants towards the attainment of everlasting salvation, that among all the changes and chances of this mortal life, they may ever be defended by thy most gracious and ready help, through Christ our Lord.

For a Family.

ALmighty and everlasting God, send down thy holy Angel from heaven, to visit, protect and defend all that dwell in this house, through Jesus Christ our Lord.

For the dying.

FAther of spirits and God of all flesh, receive the souls which thou hast redeemed with thy bloud, returning unto thee.

For the fruits of the earth.

O God in whom we live, and move, and have our being, open thy treasure in the due season, and give a blessing to the works of thy hands.

For women in travel.

O Lord, of thy goodness help thy servants, who are in pains of child-birth; that being delivered out of their present danger, they may glorifie thy holy name, blessed for ever.

Against temptation.

ALmighty God, which dost see that we have no power of our selves to help our selves, keep thou us both outwardly in our bodies, and inwardly in our souls, that we may be defended from all adversi∣ties, which may happen to the body, and from all evil thoughts, which may assault and hurt the soul, through Jesus Christ.

For misbelievers and sinners.

ALmighty and everliving God, who desirest not the death of a sinner, mercifully look upon all that are deceived by the subtility of Satan, that all evil prejudice laid aside, they may return to the uni∣ty of thy truth and love.

For Prisoners.

O God, who didst deliver S. Peter from his chains, and restoredst him to liberty, have pitie upon thy servants in captivity, release their bonds, and grant them freedom and safety; for his merits who liveth and reigneth with thee and the holy Ghost, ever one God, world without end.

For temporal necessaries.

REplenish those, O Lord, we beseech thee, with temporal nourishment, whom thou hast refreshed with thy blessed Sacraments.

Against tempests.

DRive spiritual wickedness from thy house, O Lord, and preserve it from the malignity of tem∣pestuous weather.

A Prayer of Thomas Aquinas before study.

O Unspeakable Creatour, who out of the treasure of thy wisdom, hast ordained Hierarchies of Angels, and hast placed them above the highest hea∣ven, in a wonderfull order, and disposed them sweet∣ly for all parts of the world; Thou, the true foun∣tain, and incomprehensible principle of light and wisdom, vouchsafe to illuminate the darkness of my understanding with a beam of thy light; remove the darkness wherein I was born, sin and ignorance; Thou who makest the tongues of infants eloquent, loosen my tongue, and pour forth the grace of thy spirit upon my lips; give me acuteness, to appre∣hend, capacity to retain, subtility to interpret, aptness to learn, readiness to speak; direct my beginning, fur∣ther my progression, and perfect my conclusion.

THE PENITENT, OR, ENTERTAINMENTS for LENT: And for the first day upon the Consideration of Ashes.

THou art Dust, and to Dust thou shalt re∣turn, Genes. 3.

1. It is an excellent way to begin Lent with the consideration of Dust, whereby Nature gives us beginning, and by the same, Death shall put an end to all our world∣ly vanities. There is no better way to abate and hum∣ble the proudest of all Creatures, than to represent his beginning and his end. The middle part of our life (like a kind of Proteus) takes upon it several shapes not understood by others; but the first and last part of it deceive no man; for they do both begin and end in Dust. It is a strange thing that Man, knowing well what he hath been, and what he must be, is not confounded in himself, by observing the pride of his own life, and the great disorder of his passi∣ons. The end of all other creatures is less deformed than that of man: Plants in their death retain some pleasing smell of their bodies: The little rose buries it self in her natural sweetness, and carnation colour. Many Creatures at their death leave us their teeth, horns, feathers, skins, of which we make great use. Others after death are served up in silver and golden dishes, to feed the greatest persons of the world. Onely mans dead carcase is good for nothing but to feed worms: and yet he often retains the presum∣ptuous pride of a Giant, by the exorbitancie of his heart, and the cruel nature of a murderer, by the fu∣rious rage of his revenge. Surely that man must either be stupid by nature, or most wicked by his own ele∣ction, who will not correct and amend himself, ha∣ving still before his eyes Ashes for his Glass, and Death for his Mistress.

2. This consideration of Dust is an excellent re∣medy to cure vices, and an assured Rampire against all temptations. S. Paulinus saith excellently well; That holy Job was free from all temptations, when he was placed upon the smoke and dust of his humility. He that lies upon the ground can fall no lower; but may contemplate all above him, and meditate how to raise himself by the hand of God, which pulls down the proud and exalts the humble. Is a man tempted with pride? The consideration of Ashes will humble him. Is he burned with wanton love, which is a di∣rect fire?) But fire cannot consume Ashes. Is he per∣secuted with covetousness? Ashes do make the

greatest Leeches and Bloud-Suckers cast their Gorges. Every thing gives way to this unvalued thing, because God is pleased to draw the instruments of his power out of the objects of our infirmities.

3. If we knew how to use rightly the meditation of death, we should there find the streams of life: All the world together is of no estimation to him, that rightly knows the true value of a just mans death. It would be necessary, that they who are ta∣ken with the curiosity of Tulips, should set in their Gardens a Plant called Napel, which carries a flower that most perfectly resembles a Deaths head. And if the other Tulips do please their senses, that will instruct their reason. Before our last death we should die many other deaths; by forsaking all those creatures and affections which lead us to sin. We should resemble those creatures (sacred to the Aegy∣ptians) called Cynocephales, which died piece-meal, and were buried long before their death: So should we burie all our concupiscences before we go to the grave, and strive to live so, that when death comes, he should find very little business with us.

Aspiration.

O Father of all Essences, who givest beginning to all things, and art without end; This day I take Ashes upon my head, thereby professing (before thee) my being nothing; and to do thee ho∣mage for that which I am, and for that I ought to be by thy great bounties. Alas, O Lord, my poor soul is confounded to see so many sparkles of pride and covetousness, arise from this caitiffe dust which I am: so little do I yet learn how to live, and so late do I know how to die. O God, of my life and death, I most humbly beseech thee, so to govern the first in me, and so to sweeten the last for me, that if I live, I may live onely for thee; and if I must die, that I may enter into everlasting bliss, by dying in thy blessed love and favour.

The Gospel for Ashwednesday. S. Matthew 6. Of Hypocritical Fasting.

WHen you fast, be not as the hypocrites, sad, for they disfigure their faces, that they may ap∣pear unto men to fast. Amen, I say to you that they have received their reward.

But thou when thou doest fast, anoint thy head, and wash thy face; that thou appear not to men to fast, but to thy Father which is in secret: and thy Father which seeth in secret, will repay thee.

Heap not up to your selves treasures on the earth: where the rust and moth do corrupt, and where thieves dig through and steal. But heap up to your selves trea∣sures in heaven: where neither the rust nor moth doth corrupt, and where thieves do not dig through nor steal. For where thy treasure is, there is thy heart also.

Moralities.

1. THat man goes to Hell by the way of Para∣dise, who fasts and afflicts his body, to draw the praise of Men. Sorrow and vanity to∣gether, are not able to make one Christian Act. He deserves everlasting hunger, who starves himself, that he may swell and burst with vain glory. He stands for a spectacle to others, being the murderer of himself, and by sowing vanity, reaps nothing but wind. Our intentions must be wholly directed to God, and our examples for our neighbour. The Father of all vir∣tues is not to be served with counterfeit devotions; such lies are abominations in his sight, and Tertullian saith, they are, as many adulteries.

2. It imports us much to begin Lent well, enter∣ing into those lists, in which so many holy souls have run their course with so great strictness, have been glorious before God, and honourable before men. The difficulty of it is apprehended onely by those who have their understandings obstructed by a violent af∣fection to kitchen-stuffe. It is no more burdensom to a couragious spirit, than feathers are to a bird. The chearfulness which a man brings to a good acti∣on in the beginning, does half the work. Let us wash our faces by confession: Let us perfume our Head (who is Jesus Christ) by alms-deeds. Fasting is a most delicious feast to the conscience, when it is accom∣panied with pureness and charity: but it breeds great thirst, when it is not nourished with devotion, and watered with mercy.

3. What great pain is taken to get treasure; what care to preserve it; what fear to loose it; and what sorrow when it is lost? Alas, is there need of so great covetousness in life, to encounter with such extream nakedness in death? We have not the souls of Giants, nor the body of a Whale. If God will have me poor, must I endeavour to reverse the de∣crees of heaven and earth, that I may become rich? To whom do we trust the safety of our treasures? To rust, to moths and thieves: were it not better we should in our infirmities depend onely on God Al∣mighty, and comfort our poverty in him who is onely rich, and so carrie our souls to heaven, where Jesus on the day of his Ascension did place our So∣vereign good. Onely Serpents and covetous men de∣sire to sleep among treasures as Saint Clement saith. But the greatest riches of the world is poverty, free from Covetousness.

Aspiration.

I Seek thee, (O invisible God) within the Abyss of thy brightness, and I see thee through the vail of thy creatures. Wilt thou always be hidden from me? Shall I never see thy face, which with a glimpse of thy splendour canst make Paradise? I work in secret, but I know thou art able to reward me in the light. A man can lose nothing by serving thee, and yet nothing is valuable to thy service, for the pain it self is a sufficient recompence. Thou art the food of my fastings, and the cure of my infir∣mities. What have I to do with Moles, to dig the earth like them, and there to hide treasures? Is it not time to close the earth, when thou doest open heaven? and to carrie my heart where thou art, since all my riches is in thee? Doth not he deserve to be everlastingly poor, who cannot be content with a God so rich as thou art?

The Gospel for the first Thursday in Lent, S. Matthew 18. of the Cen∣turions words. O Lord I am not worthy.

ANd when he was entered into Capharnaum, there came to him a Centurion, beseeching him, and say∣ing, Lord my boy lieth at home sick of the palsie, and is sore tormented.

And Jesus saith to him, I will come and cure him.

And the Centurion making answer, said, Lord, I am not worthy that thou shouldest enter under my roof: but onely say the word, and my boy shall be healed. For I al∣so am a man subject to Authority, having under me soul∣diers: and I say to this, go, and he goeth: and to another, come, and he cometh: and to my servant, do this, and he doth it. And Jesus hearing this, marvelled, and said to them that followed him, Amen, I say to you, I have not found so great faith in Israel.

And I say to you, that many shall come from the East and West, and shall sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven: but the children of the Kingdom shall be cast out into the exteriour dark∣ness, there shall be weeping and gnashing of teeth. And Jesus said to the Centurion, Go, and as thou hast belie∣ved, be it done to thee. And the boy was healed in the same hour.

Moralities.

1. OUr whole Salvation consists in two princi∣ples; The one is, in our being sensible of God; and the other, in moving toward him; the first, proceeds from faith; the other, comes of charity and other virtues. O what a happy thing it is to follow the examples of this good Centurion, by having such elevated thoughts of the Divinity, and to know nothing of God, but what he is: To be∣hold our heavenly Father, within this great family of the world, who effects all things by his single word; Creates by his power; governs by his councel; and or∣ders by his goodness this great universality of all things. The most insensible creatures have ears to hear him. Feavers and tempests are part of that run∣ning camp, which marcheth under his Standard: They advance and retire themselves under the sha∣dow of his command: he onely hath power to give measures to the Heaven, bounds to the Sea, to joyn the East and West together in an instant, and to be in all places where his pleasure is understood.

2. O how goodly a thing it is to go unto him, like this great Captain: To go said I? Nay, rather to flie as he doth, by the two wings of Charity and Humility. His charity made him have a tender care of his poor servant, and to esteem his health more dear, than great men do the rarest pieces in their Cabi∣nets. He doth not trust his servants, but takes the charge upon himself: making himself (by the power of love) a servant to him; who by birth was made subject to his command. What can be said of so ma∣ny Masters and Mistresses now adays, who live al∣ways slaves to their passions? having no care at all of the Salvation, health, or necessities of their ser∣vants, as if they were nothing else but the very scum of the world. They make great use of their labours and service (which is just) but neglect their bodies, and kill their souls by the infection of their wicked examples. Mark the humility of this souldier, who doth not think his house worthy to be enlightened by one sole glimpse of our blessed Saviours presence. By the words of Saint Augustine we may say, he made himself worthy by believing, and declaring himself so unworthy: yea, worthy that our Saviour should enter, not onely into his house, but into his very soul. And upon the matter he could not have spoken with such faith and humility, if he had not first enclosed (in his heart) him, whom he durst not receive into his house.

3. The Gentiles come near unto God, and the Jews go from him; to teach us, that ordinarily the most obliged persons are most ungratefull; and dis∣esteem their benefactours for no other reason, but be∣cause they receive benefits daily from them. If you speak courteously to them, they answer churlishly; and in the same proportion wherein you are good, you make them wicked; therefore we must be care∣full that we be not so toward God. Many are di∣stasted with devotion, as the Israelites were with Manna: All which is good doth displease them, be∣cause it is ordinary: And you shall find some, who (like naughty grounds) cast up thorns where roses are planted. But we have great reason to fear, that no∣thing but hell fire is capable to punish those, who de∣spise the graces of God, and esteem that which comes from him as a thing of no value.

Aspirations.

O Almighty Lord, who doest govern all things in the family of this world, and doest bind all insensible creatures, (by the bare sound of thy voice) in a chain of everlasting obedience: Must I onely be still rebellious against thy will? Feavers and Palsies have their ears for thee, and yet my un∣ruly spirit is not obedient. Alas, alas, this family of my heart is ill governed; It hath violent passions; my thoughts are wandering, and my reason is ill o∣beyed. Shall it never be like the house of this good Centurion, where every thing went by measure, be∣cause he measured himself by thy commandments? O Lord, I will come resolutely by a profound hu∣mility, and an inward feeling of my self, since I am so contemptible before thine eyes. I will come with Charity toward these of my houshold, and toward all that shall need me. O God of my heart, I be∣seech thee, let nothing from henceforth move in me, but onely to advance my coming toward thee, who art the beginning of all motions, and the onely re∣pose of all things which move.

The Gospel for the first Friday in Lent, S. Matth. 5. Wherein we are dire∣cted to pray for our Enemies.

YOu have heard that it was said, thou shalt love thy neighbour, and hate thine enemie. But I say to you, Love your enemies, do good to them that hate you: and pray for them that persecute and abuse you: that you may be the children of your Father which is in Heaven, who maketh his Sun to rise upon good and bad, and raineth upon just and unjust. For if you love them that love you, what reward shall you have? Do not also the Publicans this? And if you salute your brethren onely, what do you more? Do not also the hea∣then this? Be you perfect therefore, as also your heaven∣ly Father is perfect.

Moralities.

1. A Man that loves nothing but according to his natural inclination, loves onely like a beast or an infidel. The best sort of love is that which is commanded by God, and is derived from judgement, conducted by reason, and perfect∣ed by Charity. Me thinks it should be harder for a good Christian to hate, than love his enemy. Hate makes him our equal, whereas love placeth us quite above him. By hating a mans enemy, he breaks the laws of God; he fights against the Incarnation of Christ, which was acted to unite all things in the bands of love: he gives the lie to the most blessed Eucharist, whose nature is to make the hearts of all Christians the lame: he lives (like another Cain in the world) always disquieted by seeking revenge, and it is a very death to him to hear another mans prospe∣rity. Whereas to love an enemy, doth not bind us to love the injury he hath done us; for we must not consider him as a malefactour, but as a man of our own nature, as he is the Image of God, and as he is a Christian. God doth onely command perfect things, not impossible. That which is very hard to flesh and bloud, become easie by the help of grace and reason. Our blessed Saviour Jesus Christ, being the Father of all harmony, can, and doth reconcile all contrarieties at his will and pleasure.

2. If revenge seem sweet, the gaining of it is most bitter: But there is nothing in the world more pro∣fitable,

than to pardon an enemy by imitation of our Saviour. For it is then that our conscience can as∣sure us to be the children of God, and inheritours of his glory. We must not fear to be despised for e∣steeming virtue, for such contempt can onely proceed from those, who know not the true value of that glo∣ry which belongs to the just. There is no better way to revenge, than leave it to God, who always doth his own business. When David wept for Saul, who was his enemy, his Clemency did insensibly make de∣grees, by which he mounted up to the throne of Ju∣dah. A good work which comes from the spirit of vanity, is like an emptied Mine, good for nothing. God, who is invisible, would have our aspects turned always toward him, and blind toward the world. Alms given by the sound of a Trumpet, makes a great noise on earth, but reaps little fruit in Heaven. The flie of vanity is a mischievous thing, which de∣stroys all the perfumes of Charity. What need we any spectatours of our good works, every place is full where God is, and where he is not, there one∣ly is Solitude.

Aspirations.

O God of all holy affections, when shall I love all which thou lovest, and have in horrour all that displeaseth thy divine Majesty: If I can∣not love in some person his defects and sins, I will love in him thine Image, and in that will I acknow∣ledge thy mercies. If he be a piece of broken glass, in that little piece, there will shine some lines of a God-Creatour, and of a God-Redeemer. If thou hast cho∣sen him to exercise my patience, why should I make him the object of my revenge, since he gives me trou∣ble to gain me a Crown. He is a hammer to pollish and make me bright. I will not hurt him, but rever∣ence the arm that strikes me. I resign all vengeance into thy hands, since it is a Right reserved for thy Almighty power. And certainly, the best revenge I can take, is to gratifie my enemy. Give unto me (O most mercifull Prince) the grace to suffer, and let the sacrifice of my sufferings mount up to thy propitia∣tory Throne.

The Gospel for the first Saturday in Lent, S. Matth. 6. Of the Apostles danger at Sea, and relief by our SAVIOUR.

ANd when he had dismissed them, he went into the mountain to pray, and when it was late, the boat was in the midst of the Sea, and himself alone on the land. And seeing them labouring in rowing (for the wind was against them) and about the fourth watch of the night, he cometh to them, walking upon the sea and he would have passed by them. But they seeing him walk∣ing upon the sea, thought it was a ghost, and cried out, for all saw him, and were troubled. And immediately he talked with them; and said to them, Have confidence, it is I, fear ye not. And he went up to them into the ship, and the wind ceased; and they were far more astonied within themselves, for they understood not concerning the loaves, for their heart was blinded.

And when they had passed over, they came into the land of Genesareth, and set to the shore. And when they were gone out of the boat, incontinent they knew him, and running through that whole Countrey, they began to carry about in couches, those that were ill at ease, where they heard he was. And whither soever he enter∣ed into towns, or into villages, or cities, they laid the sick in the streets, and besought him, that they might touch but the hem of his garment, and as many as touched him, were made whole.

Moralities.

1. WHat a painfull thing it is to row, when Je∣sus is not in the boat; all our travel is just nothing without Gods favour: A little blast of wind is worth more than an hundred strokes of oars. What troublesom businesses there are: how many intricate families do labour much, and yet advance nothing, because God withdraws himself from their iniquities; if he do not build, the work∣man destroyes what he is building. But all falls out right to those, that embark themselves with Jesus. They may pass to the Indies in a basket, when others shall miscarry in a good ship, well furnished.

2. But how comes it about, that the ship of the poor Apostles is beaten so furiously by the winds and tempests? There are many ships with silver beaks, with fine linnen sails, and silken tackles, upon which the sea seems to smile. Do the waters reserve their choller, onely to vent it upon that ship which carries just persons? This is the course of mans life: The brave and happy men of this world enjoy their wish∣es, but their ship doth perish in the harbour, as it is sporting; whereas God by his infinite providence, gives tempests to his elect, that he may work a mira∣culous calm by his Almighty power. Dangers are witnesses of their floting, and Combats are causes of their merit. Never think any man happy in his wic∣kedness, for he is just like a fish that playes with the bait, when the hook sticks fast in his throat. We must wait and attend for help from Heaven patiently (without being tired) even till the fourth, which is the last watch of the night. All which proceeds from the hand of God, comes ever in fit time, and that man is a great gainer by his patient attendance, who there∣by gets nothing but perseverance.

3. They know Jesus very ill, that take him for a Phantome or an illusion, and crie out for fear of his presence, which should make them most rejoyce: So do those souls which are little acquainted with God, who live in blindness, and make much of their own darkness. Let us learn to discern God from the illusions of the world: The tempest cea∣seth when he doth approach; and the quietness of our heart is a sure mark of his presence, which fills the soul with splendour, and makes it a delicious garden. He makes all good wheresoever he comes, and the steps which his feet leave, are the bounties of his heart. To touch the Hem of his Garment, cures all that are sick; to teach us, that the forms which cover the blessed Sacrament are the fringes of his holy humanity, which cures our sins.

Aspiration.

O Lord, my soul is in night and darkness, and I feel that thou art far from me. What bil∣lows of disquiet rise within my heart; what idle thoughts which have been too much consider∣ed? Alas (most redoubted Lord and Father of mer∣cy) canst thou behold from firm land this poor ves∣sel, which labours so extreamly, being deprived of thy most amiable presence? I row strongly, but can ad∣vance nothing; except thou come into my soul. Come (O my adored Master) walk upon this tempestuous Sea of my heart; ascend into this poor vessel; say un∣to me, Take courage, It is I. Be not conceited that I will take thee for an illusion; for I know thee too well by thy powers and bounties, to be so mistaken. The least thought of my heart will quiet it self to adore thy steps. Thou shalt reign within me; thou shalt disperse my cares; thou shalt recover my decayed sen∣ses; thou shalt lighten my understanding; thou shalt inflame my will; thou shalt cure all my infirmities: And to conclude, thou onely shalt work in me, and I will be wholly thine.

The Gospel for the first Sunday in Lent, S. Matthew 4. Of our SAVIOUR's being tempted in the Desart.

THen Jesus was led of the Spirit into the Desart, to be tempted of the Devil, and when he had fasted fourty days and fourty nights, afterward he was hungry: And the Tempter approched, and said to him, If thou be the Son of God, command that these stones he made bread: Who answered and said, It is written, not in bread alone doth man live, but in every world that proceedeth from the mouth of God.

Then the Devil took him up into the holy Citie, and set him upon the pinacle of the Temple, and said to him, If thou be the Son of God, cast thy self down, for it is written, That he will give his Angels charge of thee, and in their hands shall they hold thee up, lest perhaps thou knock thy foot against a stone. Jesus said to him again, It is written, thou shalt not tempt the Lord thy God.

Again the Devil took him up into a very high mount∣ain, and he shewed him all the Kingdoms of the world; and the glory of them, and said to him, all these will I give thee, if falling down thou wilt adore me, Then Jesus saith to him, Avant Satan; for it is written, the Lord thy God shalt thou adore, and him onely shalt thou serve. Then the Devil left him, and behold Angels came, and ministered to him.

Moralities.

1. JESUS suffered himself to be tempted (saith Saint Augustine) to the end he might serve for a Mediatour, for an example, and for a re∣medy to work our victory over all temptations. We must fight on his side: Our life is a continual war∣fare, and our days are Champions which enter into the lists. There is no greater temptation, than to have none at all: Sleeping water doth nourish poi∣son. Motion is the worlds soul; fighting against temptations, is the soul of virtues, and glory doth spring and bud out of tribulations. Virtue hinders not temptation, but surmounts it. Jesu•• fasted (saith the ordinary gloss) that he might be tempted, and is tempted because he did fast. He fasted fourty days, and then was hungry; he did eat with his Disciples the space of fourty days after his resurrection, with∣out any more necessity of meat, than the Sun hath of the earths vapours: to make us thereby know, that it onely appertained to him, to teach that great secret how to mannage want and abundance, by which S. Paul was glorified.

2. The first victory over a Temptation, is, to know that which tempts us: Some temptations are gay and smiling at their beginning, as those of love and pleasure, which end in terrible and bitter storms: Others are troublesom and irksom: Others doubt∣full and intricate: Others rapide and sudden, which seize upon their prey like an Eagle: Others are close and catching. These are the snares of Satan, who fomes like a Bore, roars like a Lion, and hisseth like a Serpent. We should always have an eye rea∣dy, to mark from whence the Temptation comes, whither it tends, what is the root of it, what the course, what the progress, and what power it may have over our spirit.

3. Solitude of heart, fasting, prayer, the word of God, are weapons of an excellent temper, which the Word Incarnate teacheth us to use in this con∣flict. These things are to be used with discretion, by the counsel of a good directour, to whom a man must declare all his most secret thoughts, and bear a breast of chrystal toward him, with a firm purpose to let him see all the inward motions of his heart. It is also good to note here, that our Lord would expresly be tempted in that Desarr, which is between Jerusalem and Jericho, where the Samaritane (men∣tioned in the Parable) did pour wine and oyl into the sores of the poor wounded man; to teach us, that by his combat, he came to cure the wounds of A∣dam, and all his race, in the very place where they were received.

4. Sin is killed by flying the occasions of it. Ab∣sence, resistance, coldness, silence, labour, diversion, have overcome many assaults of the enemy. Some∣times a Spiders web is strong enough to preserve cha∣stity, and at other times the thick walls of Semiramis are not sufficient. God governs all, and a good will to concur with him, is a strong assurance in all perils, and it will keep us untoucht amidst the flames of lust.

5. Since it imports us so much to fight valiantly, let us bring the hearts of Lions. Where is our Chri∣stianity, if we do not give testimony of it to God, both by our fidelity and courage? How many Mar∣tyrs have been rosted and broiled, because they would not speak one ill word? What honour can you ex∣pect by yielding at the first enterance, to a temptati∣on? Look not upon the violence of it, but contemplate the Crown, which you should gain by conquering it; think at your enterance how you will come off, and know for certain, that he who truly considers the consequence of a wicked action, will never begin it.

6. Lent is the Spring-time for sanctified resolu∣tions, it mortifies the body, that the spirit may tri∣umph, it is a time of grace which tends to salvation and mercy. It imports extreamly to commend all to God at the beginning, to sanctifie this fasting, which is part of our devotion: we must abstain from flesh, and be content with one meal at seasonable hours, without making over large collations; except age, infirmity, or weakness, labour, or necessity of o∣ther functions, shall dispence with our diet: for those who are unable to fast suffer more by their disability, than others do by fasting. It is good to follow the counsel of Athanasius, who adviseth to eat late, and little, and at a table where there is but one sort of meat. We must also fast by abstinence from vice. For to weaken our body, and yet nourish our naughty passions, is to fast as the devils do, who eat nothing, and yet devour the world by the rage of their malice. Sobriety is a stream which waters all virtues. Our soul and body are as the scales of a ballance; if you pull down the one, you raise up the other; and if you tame your flesh, it makes the Spirit reign and govern.

Aspirations.

O Most mercifull Lord, Father, and Protectour of all my life, how great are the temptations and snares, whereunto I am subject; when I eat, drink, sleep, when I do business, when I am both in conversation and solitude? Whither shall this poor soul go, which thou hast thrown into a body so frail, in a world so corrupt, and amongst the assaults of so many pernicious enemies? Open, O Lord, thine eyes for my guidance, and compassionate my infirmities: without thee I can do nothing, and in thee I can do all that I ought. Give me, O Lord, a piercing eye, to see my danger, and the wings of an Eagle, to flie from it or the heart of a Lion to fight valiantly, that I may never be wanting in my duty and fidelity to thee. I ow all that I am or have, to thy gracious favour, and I will hope for my salvation, not by any propor∣tion of my own virtues (which are weak and slender) but by thy boundless liberalities, which onely do crown all our good works.

The Gospel upon Munday, the first week of Lent, out of Saint Matthew 25. Of the Judgement-Day.

ANd when the Son of man shall come in his Maje∣sty, and all the Angels with him, then shall be sit upon the seat of his Majesty. And all Nations shall be gathered together before him, and he shall sepa∣rate them one from another, as the Pastour separateth the sheep from the goats: And shall set the sheep at his right hand, but the goats at his left.

Then shall the King say to them that shall be at his right hand, Come ye blessed of my Father, possess you the Kingdom prepared for you from the foundation of the world. For I was hungred, and you gave me to eat: I was athirst, and you gave me to drink: I was a stran∣ger, and you took me in: naked, and you covered me: sick, and you visited me. I was in prison, and you came to me. Then shall the just answer him, saying, Lord, when did we see thee an hungred, and fed thee: athirst, and gave thee drink? and when did we see thee a stranger, and took thee in? or naked, and covered thee? or when did we see thee sick, or in prison, and came to thee? And the King answering, shall say to them, Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.

Then shall he say to them also that shall be at his left hand, Get you away from me you cursed into fire ever∣lasting, which was prepared for the Devil and his An∣gels. For I was an hungred, and you gave me not to eat: I was athirst, and you gave me not to drink: I was a stranger, and ye took me not in: naked, and you cover∣ed me not: sick, and in prison, and you did not visit me. Then they also shall answer him, saying, Lord, when did we see thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister to thee? Then shall he answer them, saying, Amen I say to you, as long as you did it not to one of these lesser, neither did you it to me. And these shall go in∣to punishment everlasting: but the just, into life ever∣lasting.

Moralities.

1. BEhold here a Gospel of great terrour, where our spirit, like the Dove of Noah, is placed upon the great deluge of Gods wrath, and knows not where to find footing. Every thing is most dreadfull; But what can be more terrible, than the certainty of Gods judgement, joyned with the great uncertainty of the hour of our death? It is an unchangeable decree, that we must all be presented before the high Tribunal of the living God, to ren∣der a just account of all which our soul hath done, while it was joyned with our body, as we are taught by S. Paul. We must make an account of our time spent, of our thoughts, words, actions, of that we have done, and that we have omitted, of life, death, and of the bloud of Jesus Christ; and thereupon receive a judgement of everlasting life or death. All men know that this must certainly be done, but no man knows the hour or moment when it shall be. So ma∣ny clocks strike about us every day, and yet none can let us know the hour of our death.

2. O how great is the solitude of a Soul in her separation, from so many great enticements of the world, (wherein many men live) and in an instant to see nothing but the good or ill we have done on either side us, what an astonishment will it be for a man suddenly to see all the actions of his life (as up∣on a piece of Tapistree) spred befor his eyes; where his sins will appear like so many thorns, so many ser∣pents, so many venemous beasts. Where will then be that cozening vail of reputation, and reason of state, which as yet cover so many wicked actions? The soul shall (in that day of God) be shewed naked to all the world, and her own eyes will most vex her, by witnes∣sing so plainly what she hath done.

3. O what a parting water is Gods judgement, which in a moment shall separate the mettals so dif∣ferent? O what a division will then be made of some men which now live upon earth? Some shall be made clear and bright like the stars of heaven, & others like coals burning in hell. O what a dreadfull change will it be to a damned soul at her separation from this life, to live onely in the company of devils, in that piercing sense of torments, and eternal punishment? It is a very troublesom thing, to be tied with silken strings in a bed of Roses, for the space of eight days together. What may we think of a damned soul, which must dwell in a bed of flames, so long as there shall be a God.

4. Make use of the time given you to work your salvation, and live such a life as may end with a hap∣py death, and so obtain that favourable judgement, which shall say; Come, O thou soul blessed of God my Father, possess the kingdom which is prepared for thee from the beginning of the world. There is no better means to avoid the rigour of Gods judge∣ments, than to fear them continually. Imitate the tree (mentioned in an Emblem) which being designed to make a ship, and finding it self wind-shaken as it grew upon the land, said, What will become of me in the sea? If we be already moved in this world, by the bare consideration of the punishment due to sin, think what it will be in that vast sea, and dreadfull Abyss of Gods judgements.

Aspirations.

O King of dreadfull Majesty, who doest justly damn, and undeservedly save souls; save me, O Fountain of Mercy. Remember thy self (sweet Jesus) that I was the cause of that great jour∣ney which thou tookest from God to man; and do not destroy me in that dreadfull day, which must de∣cide the Question of my life or death for all eternity. Take care of my last end, since thou art the cause of my beginning, and the onely cause of all that I am. O Father of bounties, wouldest thou stop a mouth which desires so earnestly to praise and confess thee everlastingly? Alas (O eternal Sweetness) wouldest thou damn a soul which hath cost thee so much sweat and bloud, giving it for ever to those cruel and ac∣cursed powers of darkness? Rather, O Lord, pierce my heart with such a fear of thy judgement, that I may always dread, and never feel them: If I forget, awake my memory, if I flie from thee, recal me again: If I deferre my amendment, stay for me; If I return, do not despise my soul, but open those arms of mer∣cy, which thou didst spread upon the Cross, with such rigorous justice against thy self, for satisfaction of my sins.

The Gospel upon Tuesday, the first week in Lent, out of Saint Matthew 21. JESUS drove the Buyers and Sellers out of the Temple.

ANd when he was entered Jerusalem, the whole City was moved, saying, Who is this? And the people said, This is Jesus the Prophet, of Naza∣reth in Galilee. And Jesus entered into the Temple of God, and cast out all that sold and bought in the Temple, and the tables of the bankers, and the chairs of them that sold pigeons he overthrew: and be saith to them, It is written, My house shall be called the house of prayer, but

you have made it a den of thieves. And there came to him the blind and the lame in the Temple: and he heal∣ed them. And the chief Priests and Scribes seeing the marvellous things that he did, and the children crying in the Temple, and saying, Hosanna to the Son of Da∣vid: they had indignation, and said to him, Hearest thou what these say? And Jesus said to them, Very well, have you never read, that out of the mouthes of infants and sucklings thou hast perfected praise? and leaving them, he went forth out of the Citie into Bethania, and re∣mained there.

Moralities.

1. JEsus entering into Jerusalem, went streight to the Temple, as a good Son goes to his Fa∣thers house; as a High-Priest to the Sanctuary; and as a sacrifice to the Altar. He doth very lively in∣terest himself in the goods of his Heavenly Father, and chaseth out every prophane thing out of that sa∣cred place, to give thereby glory to the living God, and to put all things in order. It is a wicked stain to Religion, when Ecclesiastical persons are vicious, and when Churches are profaned. Saint John Chry∣sostom saith, That Priests are the heart of the Church, but when they are wicked, they turn all into sin. A decaying tree hath always some ill quality about the root; so when any people are without discipline, the Pastours are without virtue. The want of reverence in Churches, begets the contempt of God; they can∣not have Jesus in their hearts, when they give him af∣fronts even in his own Temple.

2. His house (saith he) is a house of Prayer; but your heart should be the Sanctuary, and your lips the door. So long as you are without the exercise of prayer, you shall be like a Bee without a sting, which can make neither honey nor wax. Prayer is the chiefest and most effectual means of that Angeli∣cal conversation, to which God calls us, by the me∣rits of his passion, and by the effects of his triumphant resurrection. It is the sacred business which man hath with God, and (to speak with Saint Gregory Nazi∣anzen) it is the art, to make our souls divine. Before all things you must put into an order, the number, the time, the place, the manner of your prayers; and be sure that you pay unto God this tribute, with respect, fervour, and perseverance. But if you desire to make a very good prayer, learn betimes to make a prayer of all your life. Incense hath no smell without fire, and prayer is of no force without charity. A man must converse innocently and purely with men, that desire to treat worthily with God.

3. Keep your person and your house clean, from ill managing all holy things, and from those irre∣verences, which are sometimes committed in Church∣es. It is a happy thing for a man to be ignorant of the trade of buying and selling benefices, and to have no intercourse with the tribunals of iniquity. Many other sins are written in sand, and blown away with a small breath of Gods mercy; But the faults of so great impiety, are carved upon a corner of the Altar, with a graver of steel, or with a diamond point, as the Prophet saith. He deserves to be made eternally culp∣able, who dries up the fountain, which should waste himself, or poisons the stream, which he himself must drink; or contanimates the Sacraments which are given him, to purifie his soul.

Aspirations.

SPirit of God, which by reason of thy eminent height, canst pray to no body, and yet by thy di∣vine wisdom, makest all the world pray to thee; Give me the gift of prayer, since it is the mother of wisdom; the seal of virginity, the sanctuary for our evils, and fountain of all our goods. Grant that I may adore thee in Spirit with reverence, stedfastness, and perseverance: and if it be thy divine pleasure that I pray unto thee as I ought; inspire into me (by thy virtue) such prayers as thou wilt hear by thy bountie.

The Gospel for Wednesday the first week of Lent, S. Matth. 12. The Pharisees demand a Sign of JESUS.

THen answered him certain of the Scribes and Pharisees, saying, Master, we would see a sign from thee, who answered, and said to them: The wicked and adulterous generation seeketh a sign: and a sign shall not be given it, but the sign of Jonas the Prophet: For as Jonas was in the Whales belly three days, and three nights: so shall the Son of man be in the heart of the earth three days and three nights. The men of Nineveh shall rise in the judgement with this generation, and shall condemn it, because they did penance at the preaching of Jonas. And behold more than Jonas here, The Queen of the South shall rise in the judgement with this generation, and shall condemn it; because she come from the ends of the earth, to hear the wisdom of Solomon, and behold more than Solo∣mon here. And when an unclean spirit shall go out of a man, he walketh through drie places, seeking rest and findeth not. Then he saith, I will return into my house whence I came out. And coming, he findeth it vacant, swept with besoms, and trimmed, then goeth he, and ta∣keth with him seven other spirits, more wicked than himself, and they enter in, and dwell there; and the last of that man be made worse than the first. So shall it be also to this wicked generation.

As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him, and one said unto him, Behold thy mother and thy brethren stand without, seeking thee. But he an∣swering him that told him, said, Who is my mother, and who are my brethren? And stretching forth his hand upon his Disciples, he said, Behold my mother and my brethren: for whosoever shall do the will of my Father that is in Heaven, be is my brother, and sister, and mother.

Moralities.

1. IT is a very ill sign, when we desire signs to make us believe in God. The signs which we de∣mand to fortifie our faith, are oft-times marks of our infidelity. There is not a more dangerous plague in the events of worldly affairs, than to deal with the devil, or to cast nativities. All these things fill men with more faults than knowledge. For di∣vine Oracles have more need to be reverenced than interpreted. He that will find God, must seek him with simplicity, and profess him with piety.

2. Some require a sign, and yet between Heaven and earth, all is full of signs. How many creatures soever they are, they are all steps and characters of the Divinity. What a happy thing it is to study what God is by the volume of time, and by that great Book of the world. There is not so small a flower of the meadows, nor so little a creature upon earth, which doth not tell us some news of him. He speaks in our ears by all creatures, which are so many Or∣gan-pipes to convey his Spirit and voice to us. But he hath no sign so great, as the Word Incarnate, which carries all the types of his glory and power. About him onely should be all our curiosity, our knowledge, our admiration, and our love, because in him we can be sure to find all our repose and consolation.

3. Are we not very miserable, since we know not our own good, but by the loss of it, which makes

us esteem so little of those things we have in our hands? The Ninivites did hear old Jonas the Pro∣phet. The Queen of Sheba came from far to hear the wisdom of Solomon: Jesus speaks to us usually from the Pulpits, from the Altars; in our conver∣sations, in our affairs and recreations: And yet we do not sufficiently esteem his words nor inspirations. A surfeited spirit mislikes honey, and is distasted with Manna, raving after the rotten pots of Aegypt. But it is the last and worst of all ills, to despise our own good. Too much confidence, is mother of an ap∣proching danger: A man must keep himself from re∣lapses, which are worse than sins, which are the greatest evils of the world; he that loves danger, shall perish in it. The first sin brings with it one de∣vil, but the second brings seven: There are some, who vomit up rheir sins, as the Sea doth cockles, to swallow them again. Their life is nothing but an ebbing and flowing of sins, and their most innocent retreats, are a disposition to iniquity. For as boil∣ed water doth soonest freeze, because the cold works upon it with the greater force; so those little fer∣vours of Devotion, which an unfaithfull soul feels in confessions, and receiving (if it be not resolute quite to forsake wickedness) serve for nothing else but to provoke the wicked spirit, to make a new impression upon her: It is then we have most rea∣son to fear Gods justice, when we despise his mer∣cie. We become nearest of kin to him, when his Ordinances are followed by our manners, and our life by his precepts.

Aspirations.

O Word Incarnate, the great sign of thy hea∣venly Father, who carriest all the marks of his glory, and all the characters of his powers. It is thou alone whom I seek, whom I esteem and ho∣nour: All that I see, all I understand, all that I feel, is nothing to me, if it do not carry thy name, and take colour from thy beauties, nor be animated by thy Spi∣rit. Thy conversation hath no trouble, and thy pre∣sence no distast. O let me never lose by my negligence, what I possess by thy bounty. Keep me from relap∣ses, keep me from the second gulf, and second hell of sin. He is too blind, that profits nothing by expe∣rience of his own wickedness, and by a full know∣ledge of thy bounties.

The Gospel for Thursday, the first week in Lent, out of S. Matth 15. Of the Woman of Canaan.

ANd Jesus went forth from thence, and retired into the quarters of Tyre and Sidon. And behold a wo∣man of Canaan came forth out of these coasts, and crying out, said to him, Have mercy upon me, O Lord, the Son of David: my daughter is sore vexed of a devil, who an∣swered her not a word. And his Disciples came and be∣sought him, saying, Dismiss her, because she crieth out af∣ter us: And he answering, said; I was not sent but to the sheep that are lost of the house of Israel. But she came and adored him, saying, Lord help me, who answering, said: It is not good to take the bread of children, and to cast it to the dogs: but she said, Yea Lord, for the dogs also eat of the crums that fall from the tables of their masters. Then Jesus answering, said to her, O woman, great is thy faith, be it done to thee as thou wilt: and her daughter was made whole from that hour.

Moralities.

1. OUr Saviour Jesus Christ, after his great and wondrous descent from heaven to earth; from being infinite to be finite; from being God to be man; used many several means for salvation of the world. And behold entering upon the frontiers of Tyre and Sidon, he was pleased to conceal himself: But it is very hard to avoid the curiosity of a wo∣man, who seeking his presence, was thereby certain to find the full point of her felicity. A very small beam of illumination reflecting upon her, carried her out of her Countrey, and a little spark of light brought her to find out the clear streams of truth. We must not be tired with seeking God, and when we have found him, his presence should not diminish, but encrease our desire to keep him still. We are to make enterance into our happiness, by taking fast hold of the first means offered for our salvation; and we must not refuse or lose a good fortune which knocks at our door.

2. Great is the power of a woman, when she ap∣plies her self to virtue; behold at one instant, how one of that sex assails God and the devil, prevailing with the one by submission, and conquering the other by command: And he which gave the wild Sea arms to contain all the world, finds his own arms tied by the chains of a prayer, which himself did inspire. She draws unto her (by a pious violence) the God of all strength, such was the fervency of her prayer, such the wisdom of her answers, and such the faith of her words. As he passed away without speaking, she hath the boldness to call him to her; whiles he is silent, she prays; when he excuseth himself, she adores him; when he refuseth her suit, she draws him to her. To be short, she is stronger than the Patriarch Jacob, for when he did wrestle with the Angel, he returned lame from the conflict; but this woman, after she had been so power∣full with God, returns strait to her house, there to see her victories, and possess her conquests.

3. Mark with what weapons she overcame the greatest of all conquerours. Charity drew her from home, to seek health for her daughter, because like a good mother, she loved her not with a luxurious love but in her affliction; feeling all her dolours, by their passionate reflection upon her heart. Her faith was planted upon so firm a rock, that amongst all the apparances of despair, her hope remained con∣stant. Humility did effect, that the name of Dog, was given her for a title of glory, she making profit of injuries, and converting into honour the greatest contempt of her person. Her words were low and humble, but her faith was wonderous high, since in a moment she chased away the devil, saved her daughter, and changed the word Dog, into the name of a Sheep of Christs flock, as Sedulius writes. Perseverance was the last of her virtues in the Com∣bat, but it was the first which gained her Crown. If you will imitate her in these four virtues; Love, Faith, Humility, and Perseverance, they are the prin∣cipal materials of which the body of your perfection must be compounded.

Aspirations.

O Jesus Christ, Son of David, I remember well that thy forefather did by his harp chase away the devil from Saul. And wilt not thou, who art the Father of all blessed harmonies, drive away from me so many little spirits, of Affections, of Ap∣petites and Passions, which trouble and discompose my heart? This poor soul, which is the breath of thy mouth, and daughter of thine infinite bounties, is (like the Sun under a cloud) possessed with many wicked spirits, but it hath none worse than that of self-love. Look upon me (O Lord) with thine eyes of mercy, and send me not away with silence, since thou art the Word▪ Rather call me Dog, so that I may be suffered to gather up the crums which fall from thy table: Whatsoever proceeds from thy mouth is sacred, and

must be taken by me as a relique. If thou say I shall obtain my desire, I say I will have no other, than what thou inspirest, and I can be contented with nothing, but what shall be thy blessed will and pleasure.

The Gospel upon Friday, the first week in Lent, S. John 15. Of the Probatick Pond.

AFter these things, there was a festival day of the Jews, and Jesus went up to Jerusalem: and there is at Jerusalem upon Probatica, a Pond, which in Hebrew is named Bethsaida, having five porches. In these lay a great multitude of sick persons, of blind, lame, withered, expecting the stirring of the water.

And an Angel of our Lord descended at a certain time into the Pond; and the water was stirred. And he that had gone down first into the Pond, after the stir∣ring of the water, was made whole, of whatsoever infir∣mity he was holden. And there was a certain man there that had been eight and thirty years in his infirmity. Him, when Jesus had seen lying, and knew that he had now a long time, he saith to him, Wilt thou be made whole? The sick man answered him, Lord, I have no man, when the water is troubled, to put me into the Pond: for whiles I come, another goeth down before me. Jesus saith to him, Arise, take up thy bed, and walk. And forthwith he was made whole: and he took up his bed, and walked. And it was the Sabbath that day. The Jews therefore said to him that was healed, it is the Sabbath, thou mayest not take up thy bed. He answered them, He that made me whole, he said to me, Take up thy bed, and walk. They asked him therefore, What is that man that said to thee, Take up thy bed, and walk? But he that was made whole, knew not who it was. For Jesus shrunk aside from the multitude, stand∣ing in the place. Afterward Jesus findeth him in the Temple, and said to him, Behold thou art made whole: sin no more, lest some worse thing chance to thee. That man went his way, and told the Jews that it was Jesus that made him whole.

Moralities.

1. ALl the world is but one great Hospital, where∣in so many persons languish, expecting the moving of the water, and the time of their good fortune. The Angels of earth which govern our fortunes, go not so fast as our desires. But Jesus, who is the great Angel of Counsel, is always ready to cure our maladies; to support our weakness, and make perfect our virtues. We need onely to follow his motions and inspirations, to meet with everlast∣ing rest. It is a lamentable thing, that some can pa∣tiently expect the barren favours of men twenty or thirty years together, and yet will not continue three days in prayer, to seek the inestimable graces of God.

2. The first step we must make toward our sal∣vation is to desire it. That man is worthy to be eternally sick, who fears nothing else but the loss of his bodily health. Men generally do all what they can possibly, to cure their corporal infirmities; they abide a thousand vexations (which are but too cer∣tain) to recover a health, which is most uncertain. And as for the passions of the mind, some love the Feavers of their own love, and their worldly ambition above their own life. They suck the head of a venemous aspick, and are killed by the tongue of a viper. They will not part with that which kills them; and if you take from them the worm which makes them itch, or the executioner who doth indeed torment them, they believe you take away the chiefest of their felicity. Happy is that soul which holds nothing so dear in this world, but will forsake it willingly to find God, and will spare nothing, to gain Paradise.

3. There is nothing more common, nor so rare as man. The world is full of vicious and unprofitable men. But to find one very compleat in all good things, is to find a direct Phenix. There are more businesses without men, than men without businesses. For how many charitable employments might many lazy and idle persons find out? So many poor mens affairs continue at a stand: so many miserable creatures lan∣guish: so many desolate persons long to find some man, who (with little trouble to himself) would take some small care of their affairs, and make up some little piece of their fortunes. Jesus is the man of God desired of all Ages; to him we must apply our selves, since he is both life and truth. By him we may come to all happiness, by him we may live in the fountains and streams of life, and in him we may contemplate the chiefest of all truths.

Aspirations.

WHat patience have I in committing sins, and how impatient am I in my sufferings for them? I am ever most ready to execute vice, and unwilling to abide the punishment. O good God, there are many years in which I have retained an inclination to this disorder, to that sin. My soul is bound, as it were, with iron chains, in this unhappy bed: will there be no Angel to move the water for me? But art not thou the Lord and Prince of An∣gels? Then I most humbly beseech thee (O blessed Sa∣viour) do thou command, and by thy onely word my affairs will go well, and receive a happy dispatch; my body will become sound, my soul innocent, my heart at rest, and my life an eternal glory.

The Gospel upon Saturday the first week in Lent, and the Sunday following, out of S. Matthew 17. Of the Transfiguration of our Lord.

ANd after six days, Jesus taketh unto him Peter and James, and John his brother, and bringeth them into a high mountain apart: and he was transfigured before them. And his face did shine as the Sun: and his garments became white as snow. And be∣hold there appeared to them, Moses and Elias talking with him. And Peter answering, said to Jesus, Lord, it is good for us to be here, if thou wilt, let us make here three Tabernacles, one for thee, one for Moses, and one for E∣lias. And as he was yet speaking, behold a bright cloud over-shadowed them. And lo, a voice out of the cloud, saying, This is my well-beloved Son, in whom I am well pleased, hear ye him. And the Disciples hearing it, fell upon their face, and were sore afraid. And Jesus came and touched them: and he said to them, Arise, and fear not. And they lifting up their eyes, saw no body but one∣ly Jesus. And as they descended from the Mount, Jesus commanded them, saying, Tell the vision to no body, till the Son of man be risen from the dead.

Moralities.

1. THe words of the Prophet Osee are accomplish∣ed; the nets and toils planted upon mount Ta∣bor, not to catch birds, but hearts. The mountain which before was a den for Tigers and Panthers (ac∣cording to the story) is now beautified by our Saviour, and becomes a place full of sweetness & ravishments. Jesus appears transfigured in the high robes of his glory: The cloud made him a pavillion of gold, and the Sun made his face shine like it self. The heavenly

Father doth acknowledge his Son as a true Prince of glory; Moses and Elias both appear in brightness, the one bearing the Tables of the Law, and the other carried in a burning Chariot (as Origen saith) which made the Apostles know him. For the Hebrews had certain figures of the most famous men of their Nation in books. They both (as Saint Luke saith) were seen in glory and Majesty, which fell upon them by reflection of the beams which came from the body of Jesus, who is the true fountain of bright∣ness. The Apostles lose themselves in the delicious∣ness of this great spectacle; and by seeing more than they ever did, desired to lose their eyes. O that the world is most contemptible to him, that knows how to value God as he ought. So many fine powders, so many pendents and favours of Glass; so many Tow∣ers and Columns of dirt plaistered over with gold, are followed by a million of Idolaters. To conclude, so many worldly jewels are like the empty imagina∣tions of a sick spirit, not enlightened by the beams of truth. Let us rely upon the word (saith Saint Au∣gustine) which remains for ever, while men pass like the water of a fountain, which hides it self in the Spring, shews it self in the stream, and loseth it self at last in the Sea. But God is always himself, there needs no Tabernacle made by the hands of man, to remain with him; for in Paradise, he is both the God and the Temple.

2. Tabor is yet but a small pattern, we must get all the piece; we must go to the Palace of Angels and brightness, where the Tabernacles are not made by the hands of men. There we shall see the face of the living God clearly and at full: There the beau∣ties shall have no vails to hide them from us: Our being shall have no end: Our knowledges will not be subject to errour, nor our loves and affections to displeasure. O what a joy will it be to enjoy all, and desire nothing; to be a Magistrate without a succes∣sour, to be a King without an enemy, to be rich with∣out covetousness, to negotiate without money, and to be ever-living without fear of death.

3. But who can get up to this mountain, except he of whom the Prophet speaks? who hath inno∣cent hands and a clean heart? who hath not recei∣ved his soul of God in vain, to bury it in worldly pelf. To follow Jesus, we must transform our selves into him; by hearing and following his doctrine, since God the Father proposeth him for the teacher of mankind, and commands us to hearken un∣to him. Wee must follow his examples, since those are the originals of all virtues. The best trade we can practise in this world, is that of transfigu∣ration: and we may do it by reducing our form to the form of our Lord, and walking upon earth like men in Heaven. Then will the Sun make us have shining faces, when purity shall accompany all our actions and intentions. Our clothes shall be as white as snow, when we shall once become innocent in our conversations, we shall then be ravished like the Apostles, and after we have been at Mount Ta∣bor, we shall be blind to the rest of the world, and see nothing but Jesus. It is moreover to be noted, that our Saviour did at that time entertain himself with discourse of his great future sufferings, and of his death; to teach us, that his Cross was the step by which he mounted up to beatitude.

Aspirations.

O Blessed Palace, O magnificent Tabor, which this day didst hold upon thee the Prince of Glory; I love and admire thee, but I ad∣mire somewhat else above thee: It is the Heavenly Jerusalem, that triumphant company, that face of God, where all those beauties are, which shall ne∣ver cease to be beauties. It is for that I live, for that I die, for that I languish with a holy impatience. O my Jesus, my most benign Lord, transform me then into thee, that I may thereby be transformed into God. If I have carried the earthly Image of Adam, why should I not also carry the form of Je∣sus? Catch me, O Lord, within those tissued nets and golden toils of brightness, which thou didst plant upon this sacred mountain. It is there I would leave mine eyes, it is there I resolve to breath out my soul. I ask no Tabernacles to be there built for me; I have long since contemplated thy heart, (O Father of es∣sences and all bounties) as the most faithfull abode of my eternity.

The Gospel upon Munday the second week in Lent, S. John 8. Jesus said to the Jews, Where I go, ye cannot come.

AGain therefore Jesus said to them, I go, and you shall seek me, and shall die in your sin. Whither I go, you cannot come. The Jews therefore said, Why, will he kill himself, because he saith, Whither I go, you cannot come? And he said to them, You are from beneath, I am from above: you are of this world, I am not of this world. There∣fore I say to you, That you shall die in your sins. For if you believe not that I am he, ye shall die in your sins. They said therefore to him, Who art thou? Jesus said to them, The be∣ginning, who also speak to you. Many things I have to speak and judge of you: but he that sent me, is true: and what I have heard of him, these things I speak in the world. And they knew not that he said to them, that his Father was God. Jesus therefore said to them, When you shall have exalted the Son of man, then you shall know that I am he, and of my self I do nothing, but as the Father hath taught me, these things I speak: and he that sent me, is with me: and he hath not left me alone, because the things that please him, I do alwayes.

Moralities.

1. ONe of the greatest misfortunes of our life, is, that we never sufficiently know our own good, till we lose it. We flie from that we should seek: we seek that we should avoid, and ne∣ver begin to bewail our losses, but when they are not to be recovered. Those Jews possessed an inestimable treasure, by the presence and conversation of the Son of God. But they set light by it, and so at last they lamented amongst eternal flames, what they would not see in so clear a light. Let us take heed of despi∣sing holy things, and avoid hardness of heart, which is a gulf of unavoidable mischiefs.

2. It is a strange thing that God is so near us, and yet we so far from him. That which hinders us from finding him, is because he is above, and we below. We are too much for the world; too fast nailed to the earth; too much bound to our superfluous busi∣nesses and cares of this life; and too much subject to our own appetites. He must not be slave to his body, that pretends to receive good from God, who is a Spirit: He must not embark himself deeply into world∣ly matters, who desires the society of Angels. He must pass from his sense to his reason, from reason to grace, from grace to glory. If you desire to find God, search for him, as the three Kings did in the manger, in his humility: Look for him as the blessed Virgin did in the temple, in his piety: Seek him as the Maries did in his Sepulcher, by the meditation of death: But stay not there, save onely to make a passage to life.

3. When you have lifted me up to the Cross, (saith our Saviour) you shall know that I am the true Son of God. And indeed it is a great wonder, that the infinite power of that Divinity, would manifest it self in the infirmity of the Cross. It was onely for

God to perform this great design, & ascend up to his throne of glory, by the basest disgraces of the world. The good thief saw no other title or sign of his king∣dom, but onely his body covered over with bloud, and oppressed with dolours. He learned by that book of the Cross all the glory of Paradise: & he apprehended that none but God could endure with such patience so great torments. If you will be children of God, you must make it appear by participation of his cross, and by suffering tribulation: By that Sun our Eagle, tries his young ones, he who cannot abide that shi∣ning ray sprinkled with bloud, shall never attain to beatitude. It is not comely to see a head crowned with thorns, sit in a rotten chair of delicacies.

Aspirations.

O Blessed Saviour, who dost lift up all the earth with three fingers of thy power, raise up a little this painfull mass of my body, which weighs down it self so heavily. Give me the wings of an Eagle to flie after thee, for I am constantly resolved to follow thee, whithersoever thou goest: for though it should be within the shadow of death, what can I fear being in the arms of life? I am not of my self, nor of the world, which is so great a deceiver. Since I am thine by so many titles, (which bind me to adora∣tion) I will be so in life, in death, in time, and for all eternity. I will take part of thy sufferings, since they are the scarfs of our Christian warfare. Tribulation is a most excellent engine; the more a man is kept under, the higher he mounts: He descends by perfect humili∣ty, that he may ascend to thee by the steps of glory.

The Gospel for Tuesday the second week in Lent, S. Matthew 23. Jesus said, The Pharisees sit in Moses 〈◊〉〈◊〉 believe therefore what they say.

THen Jesus spake to the multitudes, and to his Disci∣ples, saying, Upon the chair of Moses have sitten the Scribes & Pharisees. All things therefore whatsoever they shall say to you, observe ye, and do ye: but according to their works do ye not, for they say and do not: for they bind heavy burdens and importable, and put them upon mens shoulders, but with a finger of their own they will not move them. But they do all their works for to be seen of men, for they make broad their Phylacteries, and en∣large their fringes. And they love the first places at sup∣pers, and the first chairs in the Synagogues, and salutati∣ons in the market-place, and to be called of men Rabbi: But be not you called Rabbi; for one is your Master, and all you are brethren. And call none father to your self upon earth, for one is your Father, he that is in Heaven, neither be ye called Masters, for one is your Master, Christ: he that is the greater of you, shall be your ser∣vitour. And he that exalteth himself shall be humble: and he that humbleth himself shall be exalted.

Moralities.

1. IT is a very dangerous errour, to think that our Saviour in this Gospel, had a purpose to intro∣duce an Anarchy, and to make all men equal. He sheweth in many places, that he would have Kings, Princes, Magistrates, Fathers, and Doctours. But he would not have men to come to honours by a vain ambition, nor others to honour them but onely as they have dependency upon the power of God Almighty. Let every soul (saith the Apostle) be subject to higher Powers, for there is no power, but it cometh from God: He gives us superiours, not for us to judge, but to obey them. If a man cannot approve their man∣ners, he must at least reverence the character of their authority. They should be good Christians for them∣selves, but they are superiours for us. He that resist∣eth their power, doth resist God, who ordained them. And all the great evils happening by heresies and re∣bellions, proceed from no other fountain, but from contempt of powers established by the decree of hea∣ven: A man may pretend zeal, but there is no better sacrifice than that of obedience. If great persons a∣buse their offices, God will find it out, and as their dignities are great, so their punishment shall be an∣swerable.

2. One of the greatest disorders of this life, is, that we go for the most part outwardly, to please the world, and are little careful of a good inward appli∣cation of our selves to please God. In stead of taking the way of Gods image (from whence we all come) we are content to have virtues onely by imagination, and vices in their true essence. Nembroth professed himself a servant of the true God, and yet adored the fire in secret. Jesus hath many worshippers in words, but few in truth. Some stand upon formalities, others upon disguised habits, others amuse themselves about ceremonies, others go as upon certain springs, to make themselves counted wise. Most men would seem what they are not, and much troubled to be seen what they are. All their time doth pass in fashions and countenances; but death and Gods judgements take off all those masks.

3. To say that we have seen a man exteriourly de∣vout and spiritual (except he be so inwardly) is to say, we have seen a house without a foundation, a tree without a root, a vessel move upon the sea with∣out a bottom, and an excellent clock without a spring. For the same which the foundation is to a house, the root to a tree, the bottom to a ship, and the spring to a clock, the same is a mans interiour life to all virtue. What is a man the better, who resembles window-cushions, which are covered with velvet, and stuft with hay; or to be like the picture of Diana, in Homers Island, which wept to some, and laught to o∣thers. A little spark of a good conscience is better than all the lights of the world. Why do we cruci∣fie our selves with so many dissimulations, so many ceremonies, so many enforcements upon our natures, to serve and please men, onely to get smoke? He that sows wind (saith the Prophet) shall reap a storm. Let us live to our selves in the purity of a good con∣science, and of a perfect humility; if we desire to live for ever with God. Those shadows of false de∣votion proceed from the leaves of that fig-tree, wher∣with Adam and Eve covered their nakedness: do not we know that hypocrisie is the same thing to virtue, which painting is to faces? and that it is the very moth which devours sanctity, and will at the day of judgement make all those appear naked, which to the world seem well apparrelled.

Aspiration.

O God of all truth, wherefore are there so ma∣ny fictions, and counterfeit behaviours? Must we always live to please the eyes of others, and run after the shadow of vanity, which leaves nothing but illusion within our eyes, and corruption in our manners. I will live unto thee (O fountain of lives) within whom all creatures have life. I will retire my self into my own heart, and negotiate with it by the secret feeling of a good conscience, that I may treat with thee. What need I the eyes of men, if I have the eyes of God? They alone are sufficient to do me good, since by their aspect they give happiness to all the Saints. I will seek for thee (O my beloved Lord) from the break of day, till the dead time of the night. All places are solitary where thou art not, and where thou art, there onely is the fullness of all pleasures.

The Gospel for Wednesday, the second week in Lent, S. Matth 20. The Request of the wife of Zebedce, for her sons James and John.

ANd Jesus going up to Jerusalem, took the twelve Disciples secretly, and said to them, Behold we go up to Jerusalem, and the Son of man shall be delivered to the chief Priests, and to the Scribes, and they shall condemn him to death, and shall deliver him to the Gentiles, to be mocked, and scourged, and crucified, and the third day he shall rise again.

Then came to him the mother of the sons of Zebedee, with her sons, adoring and desiring something of him: who said to her, What wilt thou? She saith to him, Say that these my two sons may sit one at thy right hand, and one at thy left hand in thy Kingdom. And Je∣sus answering, said, You know not what you desire. Can ye drink of the cup that I shall drink of? They say to him, We can. He saith to them, My cup indeed you shall drink of: but to sit at my right hand and left, is not mine to give to you, but to whom it is prepared of my Father.

Moralities.

1. WHat a short life have we, and yet such large and vast ambitions? We fear eve∣ry thing like mortal men, and yet de∣sire all, as if we should be immortal upon earth. It is a strange thing to observe how the desire of ho∣nour slides even amongst the most refined devotions. Some one is counted an Angel of Heaven amongst men, who hath not forsaken his pretence upon earth. Ambition sleeps in the bosoms of persons consecra∣ted for the Altars. It overthrows some whom lux∣ury could not stir; and moves those whom avarice could not touch. We desire all to be known, and to seem what we are not: but this seeming is that which doth bewitch us. All passions grow old and weaker by age; onely the desire of worldly riches and honours, is a shirt which we never put off, till we come to the grave. Why do we so extreamly torment our poor life, by running after this shadow of honour, which we cannot follow without trou∣ble, nor possess without fear, nor lose without sorrow? It is not a strange folly, that men love such vanities, till the very last instant of their own ruins, and fear nothing, so they may tumble into precipices of gold and silver?

2. What great pains you take for these children, as if they did not more belong to God than you: you cast day and night where to place them, when the Providence of God (which is the great Harbin∣ger of the world) hath already markt their lodgings. One is settled in a good Religious course, another in the grave, another perhaps shall have more than is necessary to make him a good man. Eve imagined that her son Cain (having all the world) would have become some great God, when ambition made him a devil incarnate. You shall rarely make your chil∣dren great Saints, by getting them great honours. You desire they should possess all that which over∣throws them; and pretending to make a building with one hand, you destroy it with the other. By all your earnest wishes, and all your laborious endea∣vours (for advancement of your children) you effect nothing, but thereby give them enticements to plea∣sure, and weapons for iniquity.

3. Whereupon should we build our ambitions, if not upon the bloud of the holy Lamb? At the foot of the Cross we behold a God covered with bloud, crowned with thorns and reproches, who warns us to be humble; and at the same time we eagerly pur∣sue worldly glory and ambition: We resemble that unhappy daughter of Miltiades, who did prosti∣tute her self under her fathers Tropheys. By our un∣measurable hunting after honours, amongst the igno∣minies of Jesus Christ, we abandon our selves to dis∣honour, and make no other use of the Cross, but onely to be a witness of our infidelity.

Aspirations.

AVoid, be gone you importunate cares of world∣ly goods and honours! you little tyrants, which burn the bloud within our veins, and fill the most innocent pleasures of our life, with bitter sorrows, what have I more to do with you? My chil∣dren shall be what God will. They shall be but too rich, when they have virtue for their portion, and but too high, when they shall see a true contempt of the world under their feeet. God forbid that I should go about any worldly throne upon the holy Lambs bloud, or that I should talk of honours, when there is menti∣on made of the holy Cross. O Jesus, thou father of all true glories, thou shalt from henceforth be my onely crown. All greatness where thou art not, shall to me be onely baseness, I will mount up to thee by the stairs of humility, since by those thou camest down to me. I will kiss the paths of Mount Calvary, which thou hast sprinkled with thy precious bloud, & esteem the Cross above all worldly things, since thou hast conse∣crated it by thy cruel pains; and brought us forth up∣on that dolorous bed, to the day of thy eternity.

The Gospel upon Thursday, the se∣cond week in Lent, out of S. Luke 16. Of the rich Glutton, and poor Lazarus.

T••e was a certain rich man, and he was clothed w••th purple and silk, and he fared every day magnifically. And there was a certain begger cal∣led Lazarus, that lay at his gate full of sores, desiring to be filled of the crums that fell from the rich mans table, but the dogs also came, and licked his sores. And it came to pass that the begger died, and was carried of the An∣gel into Abraham's bosom. And the rich man also died, and he was buried in hell, and lifting up his eyes, when he was in torments, he saw Abraham afar off, and Lazarus in his bosom. And he crying, said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger into water, for to cool my tongue, because I am tormented in this flame. And Abraham said to him, Son, remember that thou didst receive good things in thy life time, and Lazarus likewise evil: but now he is com∣forted, and thou tormented. And besides all these things, between us and you there is fixed a great Chaos: that they which will pass from hence to you, may not, neither go from thence hither. And he said, Then father, I beseech thee that thou wouldest send him unto my fathers house, for I have five brethren, for to testifie unto them, lest they also come into this place of torments. And Abraham said to him, They have Moses and the Prophets: let them hear them. But he said, No, father Abraham. but if some man shall go from the dead to them, they will do pe∣nance. And be said to him, If they hear not Moses and the Prophets, neither if one shall rise again from the dead, will they believe.

Moralities.

1. A Rich man and a poor meet in this world, the one loaden with treasures, the other with ulcers. They both meet in the other world, the one in a gulf of fire, the other in Abyss of de∣lights: Their ends are as different, as their lives were

contrary: to teach us, that he which shall consider rightly, the end of all worldly sins and vanities, will have in horrour the desire of them. And as there is nothing, for which goodly poor men may not hope, so is there nothing, which wicked rich men should not fear. He that is proud of riches, is proud of his bur∣dens and chains, but if he unload them upon the poor, he will be eased of his pain, and secured in his way.

2. The life of man is a marvellous Comedie; wherein the greatest part of our actions are plaid un∣der a curtain, which the Divine Providence draws over them, to cover us. It concealed poor Lazarus, and kept him in obscurity, like the fish, which we ne∣ver see till it be dead. But Jesus draws the curtain, and makes himself the historian of this good poor man, shewing us the state of his soul, of his body, of his life and death. He makes him appear in Abrahams bo∣som, as within the temple of rest and happiness, and makes him known to the rich man, as to the treasurer of hells riches. Are we not unworthy the name which we carry, when we despise the poor, and hate poverty, as the greatest misery? since the Son of God having once consecrated it upon the throne of his manger, made it serve for his spouse during life, and his bride-maid at the time of his death.

3. This rich glutton dreamed, and at the end of his dream found himself buried in hell. All those pomps of his life, were scattered in an instant, as so many nocturnal illusions▪ and his heart filled with eternal grief and torment. His first misery is a sudden, unexpected, and hydeous change, from a huge sea of delicacies, into an insufferable gulf of fire: where he doth acknowledge, that one of the greatest vexa∣tions in misery, is to have been happy. Another dis∣aster which afflicts him, is to see Lazarus in Abrahams bosom; to teach us, that the damned are tormented by Paradise, even to the very lowest part of hell; and and that the most grievous of their torments, is, they can never forget their loss of God. So saith Theo∣phylact, that Adam was placed over against the terre∣strial Paradise, from whence he was banished, that in his very punishment, he might see the happiness he had lost by his soul fault. Now you must adde to the rest of his sufferings, the great Chaos which (like a diamond wall) is between hell and Paradise, toge∣ther with the privation of all comfort; those losses without remedy; that wheel of eternity; where death lasteth for ever, and the end begins again without cea∣sing▪ and the torments can never fail or diminish.

4. Do good with those goods which God hath given you, and suffer them not to make you wick∣ed; but employ your riches by the hands of virtue: If gold be a child of the Sun, why do you hide him from his father? God chose the bosom of rich Abraham, to be the Paradise of poor Lazarus. So may you make the needy feel happiness by your boun∣ty; your riches shall raise you up, when they are trodden under feet. The Prophet saith, you must sow in the field of Alms, if you desire to reap in the mouth of Mercy.

Aspirations.

O God of Justice, I tremble at the terrour of thy judgements. Great fortunes of the world (full of honour and riches) are fair trees, oft∣times the more ready for the ax: Their weight makes them apt to fall, and prove the more unhappy fuel for eternal flames O Jesus, father of the poor, and King of the rich, I most humbly beseech thee, never give my heart in prey to covetousness, which (by load∣ing me with land) may make me forget Heaven. I know that death must consume me to the very bones, and I shall then possess nothing, but what I have gi∣ven for thee. Must I then live in this world (like a Griffin) to hoard up much gold, and silver whereof I shall never have use, and still be vexed with care how to preserve it? O most mercifull Lord, suffer me not to be taught by hell fire, that which I may have neglected to learn out of thy Gospel. I most heartily renounce all luxury and pomp of the world, and this carnal life, which would always busie it self about my body. If thou be pleased to make me rich, I will be so for the poor; and if thou make me poor, I will make my self rich in thee, who art the true riches of all thine elect.

The Gospel upon Friday the second week in Lent, S. Matth. 21. Of the Master of a Vineyard, whose son was kil∣led by his Farmers.

ANother Parable hear ye: A man there was, an housholder, who planted a Vineyard, and made a hedge round about it, and digged in it a press, and builded a tower, and let it out to husbandmen, and went forth into a strange Countrey. And when the time of fruits drew nigh, he sent his servants to the husbandmen, to receive the fruits thereof. And the husbandmen ap∣prehending his servants, one they beat, another they kil∣led, and another they stoned. Again, he sent other ser∣vants, more than the former; and they did to them like∣wise. And last of all, he sent to them his Son, saying, They will reverence my Son. But the husbandmen see∣ing the Son, said within themselves, This is the heir, come, let us kill him, and we shall have his inheritance. And apprehending him, they cast him forth out of the Vineyard, and killed him. When therefore the Lord of the Vineyard shall come, what will be do to those husbandmen! They say to him, The naughty men he will bring to nought: and his Vineyard be will let out: to other husbandmen, that shall render him the fruit of their seasons.

Jesus saith to them, Have you never read in the Scri∣ptures, The stone which the builders rejected, the same is made into the head of the corner? By our Lord was this done, and it is marvellous in our eyes. Therefore I say to you, That the Kingdom of God shall be taken away from you, and shall be given to a Nation, yielding the fruits thereof. And he that falleth upon this stone, shall be broken: and on whom it falleth, it shall all to bruise him. And when the chief Priests and Pharisees had heard his Parables, they knew that he spake of them. And seek∣ing to lay hands upon him, they feared the multitudes: because they held him as a Prophet.

Moralities.

WE have reason to fear all that is in us, yea, even the gifts of God: All his favours are so many chains; If they bind us not to do our duty, they will bind us to the punishment due for that neglect. Our soul is given us by God, as a thing borrowed from Heaven, we must not be too prodigal of it. We must dig up ill roots, as we do in land cul∣tivated: The time will come, that we must render up the fruits; and shall we then present thorns? Examine every day how you profit, and what you do: draw every day a line, but draw it toward eternity. What can you hide from God who knows all? What can you repay to God who gives all? and how can you requite Jesus who hath given himself?

2. How many messengers doth God send to our hearts without intermission, and how many inspira∣tiosn which we reject? So many Sermons which we do not observe, and so many examples which we neg∣lect. Jesus comes in person by the Sacrament of the Altar, and we drive him from us, to crucifie him, when we place the Devil and Mortal sin in his room. What other thing can we expect for reward of all

these violences, but a most fearfull destruction, if ye do not prevent the sword of justice, by walking in the paths of Mercy? Our vanities, which at first are like small threeds, by the contempt of Gods grace, come to be great cables of sin. He that defers his re∣pentance, is in danger to lose it, and will be kept out of the Ark, with the croaking Raven, since he hath neglected the mourning of the sorrowfull Dove.

3. It is a most horrible thing, to see a soul left to it self, after it hath so many times forsaken the inspi∣rations of God. It becomes a desolate vineyard, without inclosure. The wild Boar enters into it, and all unclean and ravenous creatures do there sport and leap without controle. God hangs clouds over it, but will let no drop of water fall upon it. The Sun never looks upon it with a loving eye: all there is barren, venemous, and near to hell. Therefore above all things, we must fear to be forsaken of God. Mer∣cy provoked, changes it self into severe Justice. All creatures will serve (as Gods instruments) to punish a fugitive soul, which flies from him by her ingrati∣tude, when he draws her to him by the sweetness of his benefits.

Aspiration.

ALas, O great Father of the worlds family, I am confounded to see thy vineyard so ill order∣ed, made so barren, and spoiled. My passions domineer, like wild beasts, and devours the fruits due to thy bounty. I am heartily sorry I have so little esteemed thy graces, and to have preferred all that, which makes me contemptible, before thee. I do this day renounce all the abuses of my soul. I will grow and prosper under thy blessings: I will flour∣ish under thy aspect, and fructifie under thy protecti∣on. Command onely thy graces and sweet dews of Heaven (which are as paps of thy favours) to rain up∣on me, and water this rotten trunk of my heart. Speak to that eye of love; that beautifull eye of Jesus, that it will shine upon me but once with that ray, which doth make souls happy for ever.

The Gospel upon Saturday, the second week in Lent, S. Luke 15. Of the prodigal Child.

ANd he said, A certain man had two sons; and the younger of them said to his father, Father, give me the portion of substance that belongeth to me: and he divided unto them the substance. And not many days after, the youngest son gathering all his things to∣gether, went from home into a far Countrey, and there he wasted his substance, living riotously. And after he had spent all, there fell a sore famine in that Countrey, and he began to be in need: and he went and cleaved to one of the Citizens of that Countrey, and he sent him into his Farm to feed swine. And he would fain have filled his belly of the husks that the swine did eat, and no body gave unto him. And returning to himself, he said, How many of my fathers hirelings have abund∣ance of bread, and I here perish for famine? I will arise, and will go to my father, and say unto him, Father, I have sinned against Heaven, and before thee, I am not now worthy to be called thy son, make me as one of thy hirelings. And rising up, he came to his father; and when he was yet far off, his father saw him, and was mo∣ved with mercy, and running to him, fell upon his neck and kissed him. And his son said to him, Father, I have sinned against Heaven, and before thee, I am not now worthy to be called thy son. And the father said to his servants, Quickly bring forth the first stole, and do it on him, and put a ring upon his hand, and shoes upon his feet, and bring the fatted calf, and kill it, and let us eat and make merry, because this my son was dead, and is re∣vived, was lost, and is found. And they began to make merry. But his elder son was in the field, and when he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things should be? And he said to him, Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe, But he had in∣dignation, and would not go in. His father therefore going forth, began to desire him. But he answering, said to his father, Behold, so many years do I serve thee, and I never transgressed thy commandment, and thou didst never give me a Kid to make merry with my friends. But after that thy son, this, that hath devoured his sub∣stance with whores, is come, thou hast killed for him the fatted calf. But he said to him, Son, thou art always with me, and all my things are thine. But it behoved us to make merry and be glad, because this thy brother was dead, and is revived; was lost, and is found.

Moralities.

1. THis parable is a true table, expressing the ex∣cursions of a prodigal soul, and her return to the mercy of God, by the way of re∣pentance. Note, that the first step which she trode to∣ward her own destruction (as Cain did) was her de∣parting from God, not by changing of place, but of heart. It departed from the chiefest light, which made it fall into an eclipse of reason, and so into pro∣found darkness. She diverted her self from the great∣est bounty, which made her encline toward all wic∣kedness, (being strayed from her sovereign being) which made her become just nothing.

2. She continued in sin, as in a Countrey which was just nothing, where she was vexed on all sides with disquiet, with cares, with fears and discontents. All sins toss their followers, as the ball is tossed at Baloon. Vanity sends them to pride: pride to vio∣lence: violence to avarice: avarice to ambition: am∣bition to pomp and riot: pomp to gluttony: glut∣tony to luxury: luxury to idleness: idleness to con∣tempt and poverty, and that poverty brings them to all worldly misery. For all mischiefs follow a wic∣ked soul, which departing from God, thinks to find a better condition.

3. Affliction opens the eyes of man, and makes him come to himself, that he may the better return to God. There is no journey so far, as when a man departs from himself, not by place, but by manners. A sea of Licentiousness interposeth it self between his soul and innocence, to divorce her from the way of goodness: But Gods grace is a burning wind, which dries it up; and having brought man to himself, takes him by the hand, and leads him even to God.

4. O what a happy thing it is, to consider the ef∣fects of Gods mercy in the entertainment of the good father, to his prodigal son: The one had lost all which he had of a good son: but the other had not lost what belonged to a good father. The son had yet said nothing, when fatherly affection pleaded for him in the heart of his father, who felt the dolours of a spiritual labour; and his entrails were moved to give a second birth to his son. Though he were old, yet he went the pace of a young man: Charity gives him wings to flie to the embracements of his lost child. He is most joyfull of that comes with him, even of his very poverty. This without doubt, should give us a marvellous confidence in Gods mercy, when we seek it with hearty repentance. It is a sea of bounty; which washeth away all that is amiss. Since he hath changed the name of master, into that of fa∣ther, he will rather command by love, than reign by a predominant power. No man ought to despair of pardon, except he, who can be as fully wicked, as

God is good, none is so mercifull as God, none is so good a father as he: for when you may have lost your part of all his virtues, you can never (while you live) lose the possibility of his mercy. He will receive you between his arms without any other reason, but your return by repentance.

5. The same Parable is also a true glass, shewing the life of those young unthrifts, who think they are born onely for sport, for their bellies, and for pleasure. They imagine their fathers keep for them the golden mines of Peru; and their life being with∣out government, their expences are without mea∣sure. Some of them run through the world, they wander into all places, but never enter into consi∣deration of themselves. They return from forrain parts loden with debts, and bring home nothing but some new fantastical fashions, cringes, and co∣rantoes. There are many of them in whom pride and misery continue inseparable, after they have lost their money and their brains. Their fathers are cau∣ses of their faults, by gathering so much wealth for those, who know not how to use it. Yet if they have the true repentance of the prodigal child, he must not deny them pardon: But mercy must not be had of those who ask it by strong hand, or seek it by a counterfeit sorrow.

Aspirations.

IT is an accursed wandring to travel into the countrey of nothing, where pleasure drops down as water from a storm; the miserable consequences whereof have leaden feet, which never remove from the heart. Good God what a countrey is that where the earth is made of quick-silver, which steals it self from under our feet, when we think to tread upon it. What a countrey is that, where if a man gather one bud of roses, he must be forced to eat a thousand thorns, and be companion with the most nasty, filthy beasts in their stinking ordures, and be glad to eat of their loathsom draffe for want of other meat. Alas, I have surfetted, and such a misery as this, is necessary to make me remember the happiness which I possessed in thy house: O mercifull Father, behold my prodigal soul which returns to thee, and will have no other advocate but thy goodness; which as yet pleads for me within thy heart. I have consumed all which I had, but I could not consume thy mercy. For that is as an Abyss which surpasseth that of my sins, and Miseries. Receive me as a mercenary ser∣vant, if I may not obtain the name of a son. Why shouldst not thou receive that which is thine, since the wicked spirits have taken that which was not theirs? Either shew me mercy, or else shew me a heart more fatherly than thine, and if neither earth nor heaven can find the like, to whom wouldst thou have me go but to thy self, who doest not yet cease to call me?

The Gospel upon the third Sunday in Lent, S. Luke 11. Jesus cast out the Devil which was dumb.

ANd he was casting out a devil, and that was dumb. And when he had cast out the devil, the dumb spake, and the multitudes marvelled. And certain of them said, in Belzebub the Prince of Devils he casteth out Devils. And others tempting, asked him a sign from Heaven. But he seeing their cogitations, said to them: Every Kingdom divided against it self, shall be made desolate, and house upon house shall fall. And if Satan also be divided against himself, how shall his Kingdom stand? because you say, that in Belze∣bub I do cast out Devils. And if I in Belzebub cast out Devils; your children, in whom do they cast out? There∣fore they shall be your judges. But if I in the finger of God do cast out Devils, surely the Kingdom of God is come upon you. When the strong armed keepeth his court, those things are in peace that he possesseth; but if a stronger than he come upon him, and overcome him, he will take away his whole armour, wherein he trusted, and will distribute his spoils. He that is not with me, is against me; and he that gathereth not with me, scattereth. When the unclean spirit shall depart out of a man, he wandreth through places without water, seeking rest; and not finding, he saith, I will return into my house whence I departed. And when he is come, he findeth it swept with a besom, and trimmed. Then he goeth and taketh seven other spirits worse than him∣self, and entering in, they dwell there. And the last of that man be made worse than the first.

And it came to pass, when he said these things, a certain woman lifting up her voice out of the multitude, said to him, Blessed is the womb that bare thee, and the paps that thou didst suck. But he said, Yea, ra∣ther, blessed are they that hear the word of God, and keep it.

Moralities.

1. THe Almond-tree is the first which begins to flourish, and it is often first nipt with frost. The tongue is the first thing which moves in a mans body, and is soonest caught with the snares of Satan. That man deserves to be speech∣less all his life, who never speaks a word better than silence.

2. Jesus, the eternal word of God, came upon earth to reform the words of man: his life was a lightening, and his word a thunder, which was powerfull in effect, but always measured within his bounds. He did fight against ill tongues in his life, and conquered them all in his death. The gall and vinegar which he took to expiate the sins of this unhappy tongue, do shew how great the evil was, since it did need so sharp a remedy. He hath cured by suffering his dolours, what it deserved by our committing sins. Other vices are determined by one act, the tongue goes to all: it is a servant to all malitious actions, and is generally confederate with the heart in all crimes.

3. We have just so much Religion as we have government of our tongues: A little thing serves to tame wild beasts, and a small stern will serve to go∣vern a ship; Why then cannot a man rule so small a part of his body? It is not sufficient to avoid lying, perjuries, quarrels, injuries, slanders and blasphe∣mies, such as the Scribes and Pharisees did vomit out in this Gospel against the purity of the Son of God: We must also repress idle talk, and other frivolous and unprofitable discourses. There are some persons who have their hearts so loose, that they cannot keep them within their brests, but they will quickly swim upon their lips, without thinking what they say, and so make a shift to wound their souls.

4. Imitate a holy Father called Sisus, who prayed God thirty years together every day to deliver him from his tongue, as from a capital enemy: You shall never be very chaste of your body, except you do ve∣ry well bridle your tongue. For loosness of the flesh proceeds sometimes from liberty of the tongue: Re∣member your self that your heart should go like a clock, with all the just and equal motions of his springs; and that your tongue is the finger, which shews how all the hours of the day pass. When the heart goes of one side, and the tongue of another, it is a sure desolation of your spirits Kingdom. If Je∣sus set it once at peace and quiet, you must be very carefull to keep it so; and be very fearfull of relapses. For the multiplying of long continued sins, brings at last hell it self upon a mans shoulders.

Aspirations.

O Word incarnate, to whom all just tongues speak, and after whom all hearts do thirst and languish; chase from us all prating devils, and also those which are dumb: the first provoke and loose the tongue to speak wickedly, and the other bind it when it should confess the truth. O peace-ma∣king Solomon, appease the divisions of my heart, and unite all my powers to the love of thy service. De∣stroy in me all the marks of Satans Empire, and plant there thy Trophees and Standards, that my spirit be never like those devils which seek for rest, but shall never find it. Make me preserve inviolable the house of my conscience, which thou hast cleansed by repen∣tance, and clothed with thy graces: that I may have perseverance to the end without relapses, and so obtain happiness without more need of repentance.

The Gospel upon Munday the third week in Lent, S. Luke 4. Jesus is required to do Miracles in his own Countrey.

ANd he said to them, Certes, you will say to me this similitude, Physitian cure thy self: as great things as we have heard done in Capharnaum, do also here in thy Countrey. And he said, Amen, I say to you, that no Prophet is accepted in his own Country. In truth I say to you, there were many widows in the dayes of Elias in Israel, when the heaven was shut three years and six moneths, when there was a great famine made in the whole earth; and to none of them was Elias sent, but in∣to Sarepta of Sidon, to a widow woman. And there were many Lepars in Israel under Elizeus the Prophet, and none of them made clean but Naaman the Syrian. And all in the Synagogue were filled with anger, hearing these things. And they rose, and cast him out of the Ci∣tie: and they brought him to the edge of the hill, where∣upon their Citie was built, that they might throw him down headlong. But he passing through the midst of them, went his way.

Moralities.

1. THe malignity of mans nature undervalueth all that which it hath in hand, & little esteems many necessary things, because they are com∣mon. The Sun is not counted rare, because it shines every day, and the elements are held contemptible, since they are common to the poor as well as the rich. Jesus was despised in his own Countrey, because he was there known to all the world, and the disdain of that ungratefull Nation closed the hands of his great bounty. Is it not a great unhappiness to be weary and tyred with often communicating? to be wicked be∣cause God is good, and to shut up our selves close, when he would impart himself to us: Men make little account of great benefits and spiritual helps, for that they have them present. They must lose those favours to know them well, and seek outragiously without effect, what they have kickt away with contempt, because it was easily possest.

2. The choices and elections of God are not to be comprehended within our thoughts, but they should be adored by our hearts. He is Master of his own fa∣vours, and doth what he will in the Kingdoms of Nature, Grace, and Glory. He makes vessels of Pot∣ters earth, of gold and silver. He makes Holy-dayes and working-dayes (saith the Wiseman) his libera∣lites are as free to him, as his thoughts. We must not examine the reason why he doth elevate some, and abase others. Our eye must not be wicked, be∣cause his heart is good. Let us content our selves that he loves the humble, and to know that the lowest place of all, is most secure. No man is made reprobate without justice, no man is saved without mercy. God creates men to repair in many, that which he hath made; and also to punish in the per∣sons of many, that which he hath not made.

3. Jesus doth not cure his brethren; and yet cures strangers; to shew, that his powers are not tied to any nation, but his own will, So likewise the graces of God are not to be measured according to the nature of him who receives them, but by the pure bounty of him who gives them. The humility of some doth call him, when the presumption of others doth estrange him. The weak grounds of a dying law, did no good to the Jews, who disdained the grace of Jesus Christ, And that disdain deprived them of their adoption, of the glory of the New Testament, of all the pro∣mises, and of all Magistracy. They lost all, because they would keep their own wills. Let us learn by the grace of God to desire earnestly that good, which we would obtain effectually. Persons distasted and sur∣fetted cannot advance much in a spiritual life. And he that seeks after perfection coldly, shall never find it.

Aspirations.

THy beauties (most sweet Jesus) are without stain, thy goodness without reproch, and thy conversation without importunity. God for∣bid I should be of the number of those souls which are distasted with Monna▪ and languish after the oni∣ons of Egypt. The more I taste thee, the more I in∣cline to do thee honour. Familiarity with an infinite thing, begets no contempt but onely from those whom thou doest despise for their own faults. O what high secrets are thy favours. O what Abysses are thy gra∣ces. We may wish and run: But except thou coo∣perate, nothing is done. If thou cease to work, all is undone. I put all my happiness into thy hands: It is thou alone which knowest how to chuse what we most need by thy Sovereign wisdom, and thou givest it by thy extream bounty.

The Gospel upon Tuesday the third week in Lent, S. Matth. 18. If thy brother offend thee, tell him of it alone.

BUt if thy brother shall offend against thee, go and rebuke him between thee and him alone: if he shall hear thee, thou shalt gain thy brother and if he will not hear thee, joyn with thee besides one or two, that in the mouth of two or three witnesses every word may stand. And if he will not hear them, tell the Church; and if he will not hear the Church, let him be to thee as the Heathen and the Publican. Amen, I say to you, whatso∣ever ye shall bind upon earth, shall be bound also in hea∣ven: and whatsoever ye shall loose upon earth, shall be loosed also in heaven. Again I say to you, that if two of you shall consent upon earth, concerning every thing whatsoever they ask, it shall be done to them of my Father which is in heaven: for where there be two or three ga∣thered in my name, there am I in the midst of them.

Then came Peter unto him, and said, Lord, how often shall my brother offend against me and I forgive him? until seven times? Jesus said to him, I say not to thee until seven times, but until seventy times seven times.

Moralities.

1. THe heavens are happy that they go always in one measure, and in so great a revolu∣tion of ages do not make one false step;

but man is naturally subject to fail: He is full of im∣perfections, and if he have any virtues, he carries them like dust against the wind, or snow against the sun. This is the reason which teaches him that he needs good advice.

2. It is somewhat hard to give right correction, but much harder to receive it profitably. Some are so very fair spoken, that they praise all which they see; and because they will find nothing amiss, they are ordinarily good to no body. They shew to those whom they flatter, their virtues in great, and their faults in little; they will say to those who are plunged in great disorders, they have no other fault, but that they are not sufficiently carefull of their own health. Others do correct with such sharpness and violence, that they wound their own hearts to cure other mens, and seem to have a greater mind to please their own passions, than to amend those whom they would instruct. Correction should be accompanied with sweetness, but it must carry with∣all a little vigour to make a right temper, and to keep a mean between softness and austerity. Jesus in the Prophet Isaiah is called both a rod and a flower: to shew us (according to Origen) that he carries se∣verity mingled with sweetness; to use either of them according to the diversity of persons.

3. It is not a very easie thing to receive brother∣ly correction patiently, we are so far in love with being well thought of. And after we have lost the tree of life, (which is virtue it self) we would keep the bark of it, which is onely reputation. All sha∣dows proceed from those bodies upon which some∣what shines; honour is the child of a known virtue: and many, when they cannot get one lawfull, are willing to have a Bastard. This is the cause, why so many resemble those serpents, which requite them with poison, who sing to them pleasant songs. What∣soever is spoken to instruct them, makes them passio∣nate, and dart out angry speeches against those, who speak to them mild and gentle words of truth, and tending to their salvation. Rest assured, you can never get perfection, except you count it a glorie to learn, and discover your own imperfe∣ctions.

4. There is nothing of more force than the pray∣ers of just men: which are animated by the same spi∣rit, and cimented together with perfect concord. They are most powerfull both in heaven and earth. When they desire what God will, they are always heard; if not according to the wishes of their own nature, yet according to the greater profits of his grace. He is always happie, who hath that which he would; because he knows how to wish what is fit∣ting, and finds means to obtain what he desires, by reason of his abstinence from coveting that which cannot be had.

5. We must not offer to limit our goodness, but as it comes from an infinit God, we should make it as near being infinite as we can. He gives the lie to virtues, who will reduce them to a certain number. We must never be weary of well doing, but imitate the nature of celestial things, which never make any end but to begin again.

Aspiration.

O God, what spots are in my soul, and how lit∣tle do I look into my own imperfections? Wilt thou never shew me to my self (for some good time) that I may cure my self by horrour of seeing what I am, since I do so often wound my self, by being too indulgent to my own naughty affections. It is a great offence to break the glass which repre∣senteth me to my self by brotherly correction, and to think, I shall commit to more sins when no body will take liberty to reprove me. I will humble my self to the very dust, and mount up to thy glorie by contempt of my own baseness: Alas, must my soul be always so far in love with it self, that it cannot suf∣fer the remonstrance of a friend? how will it then endure the tooth of an enemy? what can she love being so partial to her self, if she do not love most ugly darkness, O my redoubted Master, I fear thine eyes which see those obscurities, which the foolish world takes to be brightness. If I cannot be always innocent, make me at least acknowledge my self faul∣ty, that I may know my self as I am; to the end thou mayest know me for an object capable of thy mercy.

The Gospel upon Wednesday the third week in Lent, S. Matthew 15. The Pharisees asked Jesus, Why do thy Disciples contradict ancient Traditions.

THen came to him from Jerusalem, Scribes and Pharisees, saying, Why do thy Disciples trans∣gress the tradition of the ancients? For they wash not their hands when they eat bread. But be an∣swering, said to them, Why do you also transgress the commandment of God for your tradition? For God said, Honour father and mother: and he that shall curse fa∣ther or mother, dying let him die. But you say, Who∣soever shall say to father or mother, The gift whatso∣ever proceedeth from me, shall profit thee, and shall not honour his father or his mother: and you have made frustrate the commandment of God for your own tradi∣tion. Hypocrites, well hath Esaiah prophesied of you, say∣ing, This people honoureth me with their lips, but their heart is far from me. And in vain do they worship me, teaching doctrines and commandments of men.

And having called together the multitudes unto him, he said to them, Hear ye and understand, Not that which entereth into the mouth defileth a man, but that which proceedeth out of the mouth, that defileth a man. Then came his Disciples and said to him, Dost thou know that the Pharisees when they heard this word were scandalized? But he answering, said, All planting which my heavenly Father hath not planted, shall be rooted up. Let them alone, blind they are, guides of the blind: and if the blind be guide to the blind, both fall into the ditch. And Peter answering, said to him, Expound us this parable. But he said, Are you also as yet without understanding? Do you not understand, that all that entereth into the mouth, goeth into the belly, and is cast forth into the privie? But the things that proceed out of the mouth, come forth from the heart, and those things defile a man. For from the heart come forth evil cogitations, murders, adulteries, fornications, thefts, false testimonies, blasphemy: These are the things that defile: but to eat with unwashen hands, doth not defile a man.

Moralities.

1. THe spirit of man is wretched, and makes it self business by being disquieted with pet∣ty little things: and tormenting it self with formalities, whiles it lives in a deep neglect of all that which is most essential to her salvation. The Pharisees did place their perfections in washing themselves every hour of the day; in bearing writs of the Law upon their foreheads, and thorns upon their heels; but made no scruple to take away the honour due to fathers and mothers from their children; to make spoil of the world by a ravenous avarice (which took upon it the appearance of piety) and to give up innocent bloud under shew of justice. The world doth now furnish it self with such like devotions. Some make it a sin to look

upon a fair flower with delight: to eat with a good appetite: to drink cool wine in hot weather: to burn a paper, upon which the name of Jesus is written: to tread upon two straws that lie a cross. But to set money to usury, to remember injuries for ever, to keep a poor workmans wages, to oppress the weak, to accuse the innocent, to spoil miserable persons: These are the little sins which pass for virtues in this world. Assure your self that such proceedings are abominable before God: and there can be no better devotion in the world, than to have a true and right feeling of God, and to live in honesty, not sophisti∣cated, but such as is produced out of the pure lights of nature. The conscience of hypocrites is a spiders web, whereof no garment can ever be made. Hypo∣crisie is a very subtil fault, and a secret poison, which kils other virtues with their own swords.

2. Jesus is our great Master, who hath abridged six hundred and thirteen Precepts of the old Testa∣ment within the Law of love. Do but love (saith Saint Augustine) and do what you will: but then your love must go to the right fountain, which is the heart of God. It is in him you must cherish and honour your nearest friends; and for him also you are bound to love even your greatest enemies. Be not afraid to shew him your heart stark naked, that he may pierce it with his arrows; for the wounds of such an archer are much more precious than rubies. You shall gain all by loving him; and death it self, which comes from this love, is the gate of life. If you love him truly, you will have the three condi∣tions of love, which are, to serve him, to imitate him, and to suffer for him. You must serve him with all fidelity in your prayers, and all your actions: you must imitate him (what possibly you can) in all the passages of his life; And you must hold it for a glo∣ry to participate (with a valiant patience) all the fruits of his Cross.

Aspirations.

O Great God, who judgest all hearts, and doest penetrate the most secret retirements of our consciences, drive away from me all counterfeit Pharisaical devotions, which are no∣thing but shews, and cannot subsist but by false ap∣parencies. O my God, my Jesus, make me keep the Law of thy love, and nothing else. It is a yoke which brings with it more honour than burden; It is a yoke which hath wings, but no heaviness: Make me serve thee, (O my Master) since thou beholdest the services of all the Angels under thy feet: Make me imitate thee, (O my Redeemer) since thou art the original of all perfections: make me suffer for thee, (O King of the afflicted) and that I may not know what it is to suffer, by knowing what it is to love.

The Gospel upon Thursday the third week in Lent, S. Luke 4. Jesus cured the Feaver of Simons Mother in Law.

ANd Jesus rising up out of the Synagogue, enter∣ed into Simons house, and Simons wives mother was holden with a great Feaver, and they be∣sought him for her. And standing over her, he com∣manded the Feaver, and it left her: And incontinent ri∣sing, she ministred to them. And when the Sun was down, all that had diseased of sundry maladies, brought them to him: But he imposing hands upon every one, cured them. And Devils went out from many, crying and saying, that thou art the Son of God. And re∣buking them, he suffered them not to speak that they knew he was Christ. And when it was day, going forth, he went into a desart place, and the multitudes sought him, and came even unto him: and they held him, that he should not depart from them. To whom he said, That to other Cities also must I Evangelize the King∣dom of God: because therefore I was sent. And he was preaching in the Synagogues of Galilee.

Moralities.

1. A Soul within a sick body, is a Princess that dwels in a ruinous house: Health is the best of all temporal goods; without which, all honours are as the beams of an eclipsed sun: Rich∣es are unpleasing, and all pleasures are languishing. All joy of the heart subsists naturally in the health of the body. But yet it is true, that the most health∣full persons are not always the most holy. What profit is there in that health, which serves for a provocation to sin, for an inticement to world∣ly pleasure, and a gate to death? The best souls are never better nor stronger, than when their bodies are sick: their diseases are too hard for their mor∣tal bodies, but their courage is invincible. It is a great knowledge to understand our own infirmities. Prosperity keeps us from the view of them, but ad∣versity shews them to us. We should hardly know what death is, if so many diseases did not teach us every day that we are mortal. Semiramis the proud∣est of all Queens had made a law, whereby she was to be adored in stead of all the gods, but being hum∣bled by a great sickness, she acknowledged her self to be but a woman.

2. All the Apostles pray for this holy wo∣man which was sick, but she herself asked nothing, nor did complain of any thing. She leaves all to God, who is onely Master of life and death. She knew that he which gives his benefits with such bounty, hath the wisdom to chuse those which are most fit for us. How do we know, whether we de∣siring to be delivered from a sickness, do not ask of God to take away a gift which is very necessary to our salvation? That malady or affliction which makes us distaste worldly pleasures, gives us a dispo∣sition to taste the joyes of heaven.

3. How many sick persons in the heat of a Feaver promise much, and when they are well again per∣form nothing. That body which carried all the marks of death in the face, is no sooner grown strong by health (which rejoyceth the heart, and fils the veins with bloud) but it becomes a slave to sin. The gifts of God (being abused) serve for no∣thing but to make it wicked; and so the soul is killed by recovery of the flesh, But this pious wo∣man is no sooner on foot but she serves the Au∣thour of life, and employes all those limbs, (which Jesus cured of the Feaver) to prepare some provi∣sions to refresh him. He that will not use the trea∣sures of heaven with acknowledgement, deserveth never to keep them. When a man is recovered from a great sickness, as his body is renewed by health, so on the other side, he should renew his spirit by virtue. The body (saith Saint Maximus) is the bed of the soul, where it sleeps too easily in continual health, and forgets it self in many things. But a good round sickness doth not onely move, but turn over this bed, which maketh the soul awake, to think on her salvation, and make a total con∣version.

Aspirations.

O Word Incarnate, all Feavours and Devils flie before the beams of thy redoubted face. Must nothing but the heat of thy passions always re∣sist thy powers and bounties? To what maladies and indispositions am I subject? I have more diseases in my

soul then limbs in my body. My weakness bends un∣der thy scourges, and yet my sins continue still un∣moveable. Stay (O benign Lord) stay thy self near me. Cast upon my dull and heavy eyes, one beam from those thine eyes, which make all storms clear, and all disasters happie. Command that my weak∣ness leave me, and that I may arise to perform my services due to thy greatness, as I will for ever ow my salvation to thine infinite power and bounty.

The Gospel upon Friday the third week in Lent, S. John 4. Of the Samatitan woman at Jacobs Well, neer Sichar.

HE cometh therefore into a Citie of Samaria, which is called Sichar, beside the Mannor that Jacob gave to Joseph his son. And there was there the fountain of Jacob. Jesus therefore wearied of his journey, sate so upon the fountain. It was about the sixth hour.

There cometh a woman of Samaria to draw water, Je∣sus saith to her, Give me to drink: for his Disciples were gone into the Citie to buy meats: therefore that Sa∣maritan woman saith to him, How dost thou being a Jew ask of me to drink which am a Samaritan woman? for the Jews do not communicate with the Samaritanes. Jesus answered and said to her, If thou didst know the gift of God, and vvho he is that saith unto thee, Give me to drink, thou perh••ps wouldst have asked of him, and he would have given thee living vvater. The woman saith to him, Sir, neither hast thou wherein to draw, and the well is deep; whence hast thou the living vvater? Art thou greater than our father Jacob vvho gave us the well, an•• himself drank of it, and his children and his cattel. Jesus answered, and said to her, Every one that drinketh of this vvater, shall thirst again; but he that shall drink of the vvater that I will give him, shall not thirst for ever: but the vvater that I will give him, shall become unto him a fountain of vvater springing up unto life everlasting. The vvoman saith to him, Lord, give me this vvater, that I may not thirst, nor come hither to draw.

Jesus said to her, Go call thy husband, and come hither. The woman answered and said, I have no husband. Je∣sus saith to her, Thou hast said vvell that I have no hus∣band: for thou hast had five husbands, and he vvhom thou now hast, is not thy husband. This thou hast said truely.

The vvoman saith to him, Lord, I perceive that thou art a Prophet. Our fathers adored in this mountain, and you say, that Jerusalem is the place vvhere men must adore. Jesus saith to her, woman believe me, that the hour shall come, vvhen you shall neither in this moun∣tain, nor in Jerusalem, adore the Father. You adore that you know not: vve adore that vve know; for salvati∣on is of the Jews: but the hour cometh, and now is, when the true adorers shall adore the Father in spirit and veri∣ty. For the Father also seeketh such to adore him. God is a spirit, and they that adore him, must adore in spirit and verity. The vvoman saith to him, I know that Messi∣as cometh, (which is called Christ) therefore vvhen he co∣meth, he vvill shew us all things. Jesus saith to her, I am he that speak vvith thee.

And incontinent his Disciples came: and they marvelled that he talked vvith a vvoman. No man for all that said, what seekest thou, or vvhy talkest thou vvith her? The vvoman therefore lest her vvater-pot, and she went into the Citie, and saith to those men, Come and see a man that hath told me all things vvhatsoever I have done: Is not he Christ? They went forth therefore out of the Citie, and came to him.

In the mean time the Disciples desired him, saying, Rab∣bi, eat. But he said to them, I have meat to eat vvhich you know not. The Disciples therefore said one to another, hath any man brought him for to eat? Jesus saith to them, My meat is to do the will of him that sent me, to per∣fect his vvork. Do not you say, that yet there are four moneths, and harvest cometh? Behold, I say to you, lift up your eyes, and see the Countries, that they are white already to harvest: And he that reapeth, receiveth hire, and gathereth fruit unto life everlasting, that both he that soweth, and he that reapeth, may rejoyce together. For in this is the saying true, that it is one man that soweth, and it is another that reapeth. I have sent you to reap that for which you laboured not: others have laboured, and you have entered into their labours.

And of that Citie many believed in him of the Sama∣ritanes, for the vvord of the vvoman giving testimonie, that he told me all things vvhatsoever I have done. There∣fore vvhen the Samaritanes vvere come to him, they desired him that he vvould tarrie there. And he tarried there two dayes. And many moe believed for his own vvord: and they said to the vvoman, That now, not for thy saying do vve believe: for our selves have heard, and do know, that this is the Saviour of the vvorld indeed.

Moralities.

1 THe God of all power is weary, the main sea desires a drop of salt water: the King of Angels becomes a suppliant for a little part of all that which is his own. This Gospel shews us clearly the love of God toward humane nature, and the infinite zeal which he hath to the salvation of souls. Is it not a thing, which should load us with confusion, to see, that he who is filled with all feli∣cities hath onely one thirst, which is, that we should thirst after him? and that we should make chief account of that living water, which he carrieth within his breast, which indeed properly is grace, the onely way to glory.

2. Behold the difference between Jacobs Well, and the Well of Jesus; between contentments of the world, and the pleasures of God. The Well of Ja∣cob is common to men and beasts; to shew unto us, that a man which glorifieth himself of his sensual delights, makes a Trophee of his own baseness, and and a Triumph of his fault. It is just ••s if N••bu∣cadnezzar forsaking his Crown and Throne (to transform himself into a beast) should brag, that he had gotten a hansom stable, and very good hay. But the fountain of Jesus holds in it the wa∣ter of graces, a wholesom water, pure and Chri∣stalline; which brings us to the society of Angels. The water of Jacob though it be but a water for beasts, yet it is hard to obtain: There are many which run mad after riches, honours and content∣ments of this world, and can never come to possess them: They live in a mill, and gain nothing out of it, but the noise and dust. They turn round about upon the wheel of disquiet, and never rest. But if good fortune sometime cast them a bone, there are a hundred dogs which strive to catch it. All their life is nothing but expectation, and their end onely despair. Whereas the Well of Jesus is open to all the world; he seeketh, he asketh, he calleth, he giveth gratis, he requireth nothing of us but our selves, and would have us for no other rea∣son but onely to make us happie. The Well of Ja∣cob begetteth thirst, but doth not quench it. Do not you consider that the Samaritan woman left her pot there, and did not drink? After so many fan∣tasms and illusions, which do amuse worldlings, they must part from the world with great thirst. But the fountains of our Saviour free us from the desire of all creatures, and do establish within mans spirit, an object of which the heart can never lose the delight. O happy Samaritan! (saith Saint Am∣brose) which left her pot empty, that she might re∣turn full of Jesus Christ. She did no wrong to her fellow Citizens, for if she brought no water to the Town, yet she made the fountain it self come thither.

3. Is it not a shamefull thing that God should seek us amongst the heats of his love and sufferings, desireth nothing but us, is contented with the pos∣session of our heart, and yet we cannot be content with him? Shall not we forsake all the disorders of a sensual life which hinder the effect of Gods grace? Shall not we forsake and leave behind us our pitcher, bidding farewell to all those occasions which lead us to sin, to avoid that fire whereof we have reason to fear the smoke?

Aspirations.

O (Unexhaustible fountain of all beauties) that my soul hath been long alienated from thee. I have so many times run after the salt waters of worldly pleasures and contentments, which have not ceased to kindle a wicked thirst within my veins, in such a violent proportion, that I could not quench it. But now (O sweet Saviour) my soul (being wea∣ry and distasted with all the fading delights of this transitory world) doth languish incessantly after thee. Whether the break of day begin to gild the moun∣tains with his brightness, whether the Sun be ad∣vanced high in his course, or whether the night do cast a dark vail over all mortall things. I seek and desire thy entertainments, which are the onely sweet Idea's of my soul. I plunge my self within the con∣templation of thy greatness, I adore thy powers: The first which torments me (by loving thee) is so precious, that I would not lose it to drink Nectar; and I can never quench it, but in the streams of those delights and pleasures, which proceed from the throne of the holy Lamb.

The Gospel upon Saturday the third week in Lent, S. John the 8. Of the woman found in adultery.

ANd Jesus went into the mount O livet, and early in the morning again he came into the temple, and the people came to him, and sitting he taught them.

And the Scribes and Pharisees bring a woman taken in adultery, and they did set her in the midst, and said to him, Master, this woman was even now taken in adultery. And in the law Moses commanded to stone such. What sayest thou therefore? and this they said tempting him, that they might ac∣cuse him. But Jesus bowing himself down, with his finger wrote in the earth. When they therefore continued asking him, he lifted up himself, and said to them, He that is without sin of you, let him first throw the stone at her. And again bowing himself, he wrote in the earth. And they hearing, went out one by one, beginning at the Seniours, and Jesus alone remained, and the woman standing in the midst. And Jesus listing up himself, said to her, Woman, where are they that accused thee? Hath no man condemned thee? who said, No man, Lord. And Jesus said, Neither will I condemn thee. Go, and now sin no more.

Moralities.

1. MEn naturally love better to censure the life of another, than to examine their own. The Ravens accuse Doves, and he sits of∣ten upon a Tribunal to condemn vice, who doth lodge it in his heart. Many resemble the Cocks which crow against a Basilisk, and yet bear the seed of it in their entrails. Reason would always, that we begin to reform others, by the censure of our own life. No word can carrie such life and vigour with it, as that which is followed by action. To talk all and do nothing, is to build with one hand, and de∣stroy with the other. The land of the living shall ne∣ver be for those, who have their tongues longer than their arms.

2. To what purpose is it to speak good words, and yet lead an ill life? A man can neither hide him∣self from God nor himself: his conscience is a thou∣sand witnesses. Those, who were ready to lift up their hands to stone the adulterous woman, were diverted, and departed with confusion, seeing their sins writ∣ten in the dust, with certain figures to express them. If we could always behold our own life before our eyes (as a piece of Tapistry) we should there see so many Serpents amongst flowers, that we would have more horrour of our own sins, than will to censure those who are like our selves.

3. God shews mercy, but will not suffer his mild∣ness to be abused, sin must not print its steps upon his clemency. It is a false repentance for a man to act that which himself hath condemned: and after so many relapses, to take but one fall into everlasting pain. The ordinary Gloss observes, that our Saviour bended down, when he wrote upon the earth, to shew that the rememberance of our sins lay heavy upon him: But when he began to pardon, he arose up; to teach us, what joy and comfort he takes in the King∣dom of his mercy.

Aspirations.

O Sovereign Judge, who sittest upon a Tribu∣nal seat, born up with truth and power; make me rather judge mine own life, than censure the lives of others. Must I be full of eyes without, and blind within? Shew me my stains, and give me wa∣ter to wash them out. Alas, I am altogether but one stain, and thou art all purity. My soul is ashamed to see it self so dark before thy light, and so smutted over, before thine immortal whiteness. Do not write me upon the ground, as a child of earth; write me in heaven, since I am the portion which thou hast purchased with thy precious bloud: Blot out my sins, which are but too deeply graven upon my hands, and pardon, by thine infinite mercy, what thou mayest condemn by justice.

The Gospel upon Sunday the fourth week in Lent, S. John 6. Of the five Fishes, and two Barly loaves.

AFter these things Jesus went beyond the Sea of Galilee, which is of Tiberias; and a great multitude followed him, because they saw the signs which he did upon those that were sick. Jesus therefore went up into the mountain, and there he sate with his Disciples. And the Pascha was at hand, the festival day of the Jews. When Jesus therefore had lifted up his eyes, and saw that a very great multitude cometh to him, he saith to Philip, Whence shall we buy bread, that these may eat? and this he said, tempting him, for himself knew what he would do. Philip answered him, two hundred peny∣worth of bread is not sufficient for them, that every man may take a little piece. One of his Disciples, Andrew the brother of Simon Peter, saith to him, There is a Boy here that hath five Barly loaves, and two Fishes, but vvhat are these among so many? Jesus therefore saith, Make the men sit down. And there vvas much grass in the place. The men therefore sate down, in number about five thousand. Jesus therefore took the leaves, and vvhen he had given thanks, he distributed to them that sate. In like manner also of the Fishes, as much as they vvould. And after they vvere filled, he said to his Disciples, Gather the fragments that are remaining, lest they be lost. They gathered therefore, and filled twelve baskets with fragments of the five Barly loaves vvhich remained to them that had eaten. Those men therefore vvhen they had seen What a sign Jesus had done, said, That this is the Prophet indeed that is to come into the vvorld. Jesus therefore when he knew that they vvould come to take him, and make him a King, he fled again into the mountain himself alone.

Moralities.

1. WHat a happie thing it is to serve God, whose conversation is so worthy all love! See how he carried himself toward this poor multitude, which followed him with such zeal and constancy. It seems they were his children, that he carried them all upon his shoulders, that he had their names, their Countries, their qualities, and the conditions of their small fortunes graven in his heart. He is so tender over them, he so afflicts himself about them, as a Shepherd over his poor flock. He instructs them, he speaks to them of heavenly things, he heals their maladies, he comforts their sadness, he lifts his eyes up to heaven for them; and for them he opens his divine hands (the treasures of Heaven) and nou∣rishes them by a miracle, as they had wholly resigned themselves to him with such absolute confidence. O how are we cherished by heaven, since God doth bind himself to help us! And we should be unfaith∣full not to trust him, who makes nature it self so faithfull to us. It is here much to be observed, that God doth no miracles for his own profit; he doth not change stones into bread in the Desart to nourish himself after that long fast which he did there make; but for his faithfull servants he alters the course of nature; and being austere to himself, he becomes indulgent to us; to teach us, that we should despoil our selves of self-love, which ties us to our own flesh, and makes us so negligent to our neighbour.

2. What precious thing is to be gotten by fol∣lowing the world, that we should forsake Jesus in the Desart, and run after vain hopes at Court, and great mens houses, where we pretend to make some fortune? How many injuries must a man dissemble? How many affronts must he swallow? How many deadly sweats must he endure, to obtain some reason∣able condition? How many times must he sacrifice his children, engage his own conscience, and offer violences to others, to advance the affairs of great men? And after many years service, if any fore∣aird or ruinous business committed to his charge (in the pursuit whereof he must walk upon thorns) shall chance to miscarry, all the fault must be laid upon a good officer; and if he prove unlucky, he shall ever be made culpable, and in the turning of a hand, all his good services forgotten and lost: and for a final re∣compence, he must be loaden with infinite disgraces. It is quite contrary in the service of God: for he en∣courages our virtues, he supplies our defects, governs our spiritual, and yet neglects not our temporal oc∣casions. He that clothes the flowers of the Meadows more gorgeously than Monarchs, who lodges so ma∣ny little Fishes in golden and azure shels, he, who doth but open his hand and replenishes all nature with blessings, if we be faithfull in keeping his Command∣ments, will never forsake us at our need. But yet we find all the difficulties of the world to put our trust in him, we vilifie our cares of eternity: and by seeking after worldly things whereby to live, we torment our selves, and in the end lose our own lives. A man that must die, needs very few wordly things; a very little Cabbin will suffice nature, but whole Kingdoms will not satisfie covetousness.

3. Jesus flies from Scepters, and runs to the Cross; he would have no worldly Kingdoms, because their Thrones are made of Ice, and their Crowns of Glass. He valued the Kingdom of God above all things, that he might make us partakers of his precious con∣quest, and infinite rich prize. But now it seems that heaven is not a sufficient Kingdom for us; men run after land, and itch after the ambition of fading great∣ness: and sometimes all their life passeth away in great sins, and as great troubles to get a poor title of three letters upon their Tomb. Alas! do we know better than God, in what honour consists, that we must seek after that which he did avoid, and not imi∣tate that which he followed?

Let us follow God, and believe that where he is, there can be no desart or solitude for us. They shall never taste the delights of virtue that feed upon the joys of vanity. All worldly pleasures are Comets made fat with the smokes and vapours of the earth; and in stead of giving light and brightness, they bring forth murders and contagions: but the following of God is always sweet, and he which suffers thereby, changes his very tears into nourishment.

Aspiration.

O My God! Shall I always run after that which flies from me, and never follow Jesus who follows me by incomparable paths, and loves me even while I am ungratefull. I will no more run after the shadows of worldly honour, I will no more have my own will, which both is, and hath proved so unfaithfull. I will put my self into the happy course of Gods disposition, for all which shall happen unto me, either in time or eternity; his carefull eye watches over me, it is for me that his hands have treasures, and the very Desarts possess abundance. O crucified love, the most pure of all beauties, it is for thee that so many generous Cham∣pions have peopled the Desarts, and passed the streams of bitterness and sorrow, bearing their crosses after thee; and thereupon have felt the sweetness of thy visits amongst their cruel rigours. God forbid, that I should give the lie to so great and so generous a company. I go to thee, and will follow thee a∣mongst the desarts; I run not after bread, I run after thy divine person, I will make much of thy wounds, I honour thy torments, I will conform my self to thee, that I may find joy amongst thy dolours, and life it self amongst thine infinite sufferings.

The Gospel upon Munday the fourth week in Lent, S. John 2. Of the whipping buyers and sellers out of the Temple.

ANd the Pasch of the Jews was at hand, and Jesus went up to Jerusalem, and he found in the Tem∣ple them that sold Oxen, and Sheep, and Doves, and the Bankers sitting. And when he had made, as it were, a whip of little cords, he cast them all out of the Temple, the sheep also and the oxen, and the money of the Bankers he poured out, and the tables be overthrew. And to them that sold Doves, he said, Take away these things hence, and make not the house of my Father a house of merchandise. And his Disciples remembered that it is written, The zeal of thy house hath eaten me. The Jews therefore answered, and said to him, What sign doest thou shew us, that thou doest these things? Jesus answered and said to them, Dissolve this Temple, and in three dayes I will raise it. The Jews therefore said, in fourty and six years was this Temple built, and wilt thou raise it in three dayes? But he spake of the Temple of his body. Therefore when he was risen again from the dead, his Disciples remembered that he said this, and they believed the Scripture, and the word that Jesus did say. And when he was at Jerusalem in the Pasche upon the festival day, many believed in his name, seeing his signs which he did. But Jesus did not commit himself unto them, for that he knew all, and because it was not need∣full for him that any should give testimony of man: for be knew what was in man.

Moralities.

1. PIety is a silver chain hanged up aloft, which ties heaven and earth, spiritual and temporal, God

and man together. Devotion is a virtue derived to us from the Father of all light, who gives us there∣by means to hold a traffick or commerce with An∣gels. All which is here below, sinks by its proper weight, and leans downward toward natural cor∣ruption: Our spirit though it be immortal, would follow the weight of our bodies, if it were not in∣dued with the knowledge of God which works the same effect in it, as the Adamant doth with iron: for it pierceth and gives it life, together with a se∣cret and powerful spirit, from which all great actions take their beginning: You shall never do any great act, if the honour of God, and the reverence of sa∣cred things shall not accompany all your pretences. For if you ground your piety upon any temporal re∣spects, you resemble that people, which believes the highest mountains do support the skies.

2. There are no sins which God doth punish more rigorously, nor speedily, than those which are com∣mitted against devotion and piety: He doth not here take up the scourge against naughty Judges, usurers and unchaste persons, because the Church is to find remedy against all faults which happen in the life of man. But if a man commit a sin against Gods Altar, the remedy grows desperate. King Ozias felt a leo∣profie rise upon his face at the instant when he made the sume rise from the censor, which he usurped from the high Priests. Ely the chief Priest was buried in the ruins of his own house, for the sacriledge of his children, without any consideration of those long services, which he had performed at the Tabernacle. Keep your self from simonies, from irreverence in Churches, and from abusing Sacraments. He can have no excuse, which makes his Judge a witness.

3. Jesus was violently moved by the zeal which he bare to the house of his heavenly Father. But many wicked rich men limit their zeal onely to their own families. They build great Palaces upon the peoples bloud, and they nothing care though all the world be in a storm, so long as they (and what be∣longs to them) be well covered. But there is a re∣venging God who doth insensibly drie up the roots of proud Nations, and throws disgrace and infamy upon the faces of those, who neglect the glories of Gods Altars to advance their own. He who builds without God, doth demolish, and whosoever thinks to make any great encrease without him, shall find nothing but sterility.

Aspiration.

O Most pure Spirit of Jesus, which wast con∣summate by zeal toward the house of God, wilt thou never burn my heart with those adored flames, wherewith thou inspirest chaste hearts? Why do we take so much care of our houses (which are built upon quick-silver, and roll up and down upon the inconstancies of humane fortunes) while we have no love nor zeal towards Gods Church, which is the Palace which we should chuse here up∣on earth, to be as the Image of heaven above? I will adore thy Altars (all my life) with a profound humi∣lity. But I will first make an Altar of my own heart, where I will offer sacrifice; to which I doubt not but thou wilt put fire with thine own hand.

The Gospel upon Tuesday the fourth week in Lent, S. John 7.

The Jews marvel at the learning of Jesus who was never taught.

ANd when the festivity was now half done, Jesus went up into the Temple and taught. And the Jews marvelled, saying, how doth this man know letters, whereas he hath not learned? Jesus answered them, and said, my doctrine is not mine but his that sent me. If any man will do the will of him, he shall under∣stand of the doctrine, whither it be of God, or I speak of my self; he that speaketh of himself seeketh his own glo∣rie, but he that seeketh the glorie of him that sent him, he is true, and injustice in him there is not. Did not Mo∣ses give you the Law, and none of you doth the Law? Why seek you to kill me? The multitude answered and said, thou hast a Devil, who seeketh to kill thee? Jesus answered and said to them, One work I have done, and you do all marvel, Therefore Moses gave you circumcision, not that it is of Moses, but of the Fathers, and in the Sabbath ye circumcise a man. If a man receive circumcision in the Sabbath, that the law of Moses be not broken, are you angry at me because I have healed a man wholly in the Sabbath? Judge not according to the face, judge just judgement.

Certain therefore of Jerusalem said, Is not this he whom they seek to kill: And behold, he speaks openly, and they say nothing to him. Have the Princes known indeed that this is Christ? But this man we know whence he is. But when Christ cometh, no man knowerh whence he is. Jesus therefore cried in the Temple, teaching and saying, Both me you do know, and whence I am you know; and of my self I am not come. But he is true that sent me, whom you know not. I know him, because I am of him, and he sent me. They sought therefore to appre∣hend him, and no man laid hands upon him, because his hour was not yet come. But of the multitude many be∣lieved in him.

Moralities.

1. IT appears by this Gospel that Jesus was judged according to apparences, not according to truth. It is one of the greatest confusions which is deeply rooted in the life of man, that every thing is full of painting, and instead of taking it off with a spunge, we foment it, and make our illusions volun∣tary. The Prophet Isay adviseth us to use our judge∣ment, as men do leaven to season bread. All the ob∣jects presented to our imaginations, which we esteem are fading, if we do not adde some heavenly vigour to help our judgement.

2. To judge according to apparences is a great want both of judgement and courage. The first makes us prefer vanity before truth; the second gives that to silk and golden clothes, which is properly due to virtue: We adore painted coals and certain dark fumes covered outwardly with snow; But if we did know how many great miseries, and what beastly or∣dure is hidden under cloth of gold, silk, and scarlet, we would complain of our eyes for being so far with∣out reason. It is a kind of Apostacy and rebellion against Gods providence, to judge without calling God to be a president in our counsel; or to take in hand any humane inventions without the assistance of his Spirit.

3. God is pleased to lodge pearls within cockles; and bestows his treasures of wisdom and virtue, ma∣ny times upon persons, who have the most unfashio∣nable outsides, to countercheck humane wisdom. He makes his orators of those who are speechless; and numbers of frogs and flies to overthrow mighty armies. He makes Kings out of shepherds, and serves himself of things which are not, as if they were. The most pleasing Sacrifice which he receives upon earth, is from the humble; and when we despise those, we divert the honours of God. We offer Sacrifice to the worlds opinion, like the Sages of Egypt; who did light candles and burn incense to Crocodiles. The Jews lost their faith to follow apparences: and there is no shorter way to Apostacy, than to adore the world and neglect God.

4. An ill opinion make folks many times pass a rash judgement: They mount into Gods chair to judge the hearts of men: The chaste doves are used

like Ravens, and Ravens like Swans. Opinion puts false spectacles upon our eyes, which make faults seem virtues, and virtues crimes. Yet nevertheless we should think that virtuous persons will not con∣ceive an ill suspition of their neighbour without a very sure ground: Saint John Climacus saith, fire is no more contrary to water, than rash judgement is to the state of repentance. It is a certain sign, that we do not see our own sins, when we seek curiously after the least defects of our neighbour. If we would but once enter into our selves, we should be so busie to lament our own lives, that we should not have time to censure those of others.

Aspirations.

O Judge most redoubtable, who dost plant thy Throne within the heart of man, who judgest the greatest Monarchs, without leaving them power to appeal; Thy judgements are secret and im∣penetrable: That which shines to our eyes like a Diamond, is like a contemptible worm in thy bal∣lance. That which we value as a Star thou judgest to be a coal. We have just so much greatness, vir∣tue, and happiness, as we have by enterance into thy heart. And he whom thou esteemest, needs not the judgement of mortal man. No innocent is justified, nor guilty person condemned without thee, and therefore I will from henceforth judge onely according to thee. I will lay down all my af∣fections, and take thine, so far as I shall be able; and I will account nothing great, but what shall be so in thy esteem.

The Gospel upon Wednesday the fourth week in Lent, S. John 9. Of the blind man cured by clay and spittle.

ANd Jesus passing by, saw a blind man from his nati∣vitie: and his Disciples asked him, Rabbi, Who hath sinned, this man or his parents, that he should be born blind, Jesus answered, Neither hath this man sinned; nor his parents; but that the vvorks of God may be manifested in him. I must vvork the vvorks of him that sent me whiles it is day, the night cometh vvhen no man can vvork. As long as I am in the vvorld, I am the light of the vvorld. When he had said these things, he spit on the ground, and made clay of the spittle, and spred the clay upon his eyes, and said to him, Go, wash in the Pool of Silo, which is interpreted, sent. He vvent therefore and vvashed, and he came seeing.

Therefore the neighbours, and they vvhich had seen him before, that he vvas a beggar, said, Is not this he that sate and begged? Others said, that this is he. But others no, not so, but he is like him. But he said that I am he. They said therefore to him, How vvere thine eyes opened? He answered, that man that is called Jesus, made clay, and anointed mine eyes, and said to me, Go to the Pool of Silo and vvash: and I vvent and vvashed, and saw. And they said to him, Where is he? He saith, I know not. They bring him that had been blind to the Pharisees: And it vvas the Sabbath vvhen Jesus made the clay, and opened his eyes.

Again therefore the Pharisees asked him, how he saw. But he said to them, he put clay upon mine eyes, and I washed, and I see. Certain therefore of the Pharisees said, This man is not of God, that keepeth not the Sabbath. But others said, How can a man that is a sinner do these signs? And there vvas a schism among them. They say therefore to the blind again. Thou, vvhat sayest thou of him that opened thine eyes? And he said, that he is a Prophet. The Jews therefore did not believe of him, that he had been blind, and saw, until they called the Parents of him that saw, and asked them, saying; Is this your son, vvhom you say that he vvas born blind? how then doth he now see? His pa∣rents answered them, and said, We know that this is our son, and that he was born blind: but how be now seeth vve know not, or vvho hath opened his eyes vveknow not, ask himself, he is of age, let himself speak of himself. These things his parents said, because they feared the Jews. For the Jews had now conspired, that if any man should confess him to be Christ, he should be put out of the Synagogue. Therefore did his parents say, that he is of age, ask himself. They therefore again called the man that had been blind, and said to him, Give glorie to God, vve know that this man is a sinner.

He therefore said to them, Whether he be a sinner, I know not; one thing I know, that vvhereas I was blind, now I see. They said therefore to him, What did he to thee? How did he open thine eyes? He answered them, I have now told you, and you have heard, vvhy vvill you hear it again? vvill you also become his Disciples? They reviled him therefore, and said, be thou his Disciple; but vve are the Disciples of Moses: vve know that to Moses God did speak: but this man vve know not vvhence he is. The man answered and said to them, For in this it is marvellous, that you know not vvhence he is, and he hath opened mine eyes. And vve know that sin∣ners God doth not hear. But if a man be a server of God, and do the vvill of him, him he heareth. From the beginning of the vvorld it hath not been heard, that any man hath opened the eyes of one born blind; unless this man vvere of God, he could not do any thing. They answered and said to him, Thou vvast vvholly born in sins, and dost thou teach us? And they did cast him forth.

Jesus heard that they cast him forth, and vvhen he had found him, he said to him, Dost thou believe in the Son of God? He answered and said, Who is he Lord, that I may be∣lieve in him? And Jesus said to him, Both thou hast seen him, and he that talketh vvith thee, he it is. But he said, I believe Lord: and falling down, he adored him.

Moralities.

1. JEsus the Father of all brightness (who walked accompanied with his twelve Apostles, as the Sun doth with the hours of the day) gives eyes to a blind man, and doth it by clay and spittle: to teach us, that none hath power to do works above nature, but he that was the Authour of it. On the other side, a blind man becomes a King over persons of the clearest sight; and being restored to light, he renders again the same, to the first fountain from whence it came. He makes himself an Advocate to plead for the chiefest truth, and of a poor beggar becomes a confessour; and after he had deplored his misery at the Temple gate, teacheth all mankind the estate of its own felicities. We should (in imitation of him) love the light by adoring the fountain of it, and behave our selves as witnesses and defenders of the truth.

2. God is a light, and by his light draws all un∣to him: he makes a break of day by his grace in this life, which becomes afterward a perfect day for all eternity. But many lose themselves in this world, some for want of light, some by a false light, and some by having too much light.

3. Those lose themselves for want of light, who are not at all instructed in the faith and maxims of Christian Religion; and those instead of approching near the light, love their own darkness. They hate the light of their salvation, as the shadow of death: and think, that if you give them eyes to see their blindness, you take away their life. If they seem Christians, they yet have nothing but the name and the appearance, the book of Jesus is shut from them, or if they make a shew to read, they may name the letters, but never can produce one right good word.

4. Others destroy themselves by false lights, who being wedded to their own opinions, and adoring the Chimera's of their spirit, think themselves full of knowledge, just and happy; that the sun riseth onely for them, and that all the rest of the world is in darkness; they conceive they have the fairest stars for conductours; but at the end of their career, they

find (too late) that this pretended light, was but an Ignis fatuus, which led them to a precipice of eternal flames. It is the worst of all follies to be wise in our own eye-sight, and the worst of all temptations is, for a man to be a devil to himself.

5. Those ruin themselves with too much light, who have all Gods law by heart, but never have any heart to that law. They know the Scriptures, all learning and sciences: they understand every thing but themselves: they can find spots in the sun; they can give new names to the stars; they perswade them∣selves, that God is all that they apprehend: But after all this heap of knowledge, they are found to be like the Sages of Pharaob: and can produce nothing but bloud and frogs: They embroil and trouble the world; they stain their own lives, and at their deaths leave nothing to continue but the memory of their sins. It would be more expedient for them (rather than have such light) to carry fire, wherewith to be burning in the love of God, and not to swell and burst with that kind of knowledge. All learning which is not joyned with a good life, is like a picture in the air, which hath no table to make it subsist. It is not sufficient to be elevated in spirit (like the Prophets) except a man do enter into some perfect imitation of their virtues.

Aspirations.

O Fountain of all brightness, before whom night can have no vail, who seest the day spring out of thy bosom, to spread it self over all nature, will thou have no pitie upon my blindness? will there be no medicine for my eyes, which have so often grown dull & heavy with earthly humours. O Lord, I want light, being always so blind to my own sins. So many years are past, wherein I have dwelt with my self, and yet know not what I am. Self-love maketh me sometimes apprehend imaginary virtues in great, and see all my crimes in little. I too often believe my own judgement, and adore my own opinions, as gods, and goddesses, and if thou send me any light, I make so ill use of it, that I dazle my self, even in the bright∣ness of thy day; making little or no profit of that which would be so much to my advantage, if I were so happy as to know it. But henceforth I will have no eyes but for thee: I will onely contemplate thee, (O life of all beauties) and draw all the powers of my soul into my eyes, that I may the better appre∣hend the mystery of thy bounties. O cast upon me one beam of thy grace so powerfull, that it may never forsake me till I may see the day of thy glory.

The Gospel upon Thursday, the fourth week in Lent, S. Luke the 7. Of the widows son raised from death to life at Naim by our Saviour.

ANd it came to pass afterward he went into a Citie that is called Naim, and there went with him his Disciples, and a very great multitude: And when he came nigh to the gate of the Citie, behold a dead man was carried forth, the onely son of his mother: and she was a widow, and a great multitude of the Citie with her; whom when our Lord had seen, being moved with mercy upon her, he said to her, Weep not. And he came near, and touched the Coffin: And they that carried it, stood still: and he said, Young man, I say to thee, Arise. And he that was dead sate up, and began to speak. And he gave him to his mother: and fear took them all; and they magnified God, saying, That a great Prophet is risen among us: and that God hath visited his people. And this saying went forth into all Jewry of him, and into all the Countrey about.

Moralities.

JEsus met at the Gates of Naim, (which is inter∣preted the Town of Beauties) a young man car∣ried to burial, to shew us, that neither beauty nor youth are freed from the laws of death. We fear death, and there is almost nothing more immortal; here below every thing dies, but death it self. We see him always in the Gospels, we touch him every day by our experiences, and yet neither the Gospels make us sufficiently faithfull, nor our experiences well ad∣vised.

2. If we behold death by his natural face, he seems a little strange to us, because we have not seen him well acted. We lay upon him sithes, bows and arrows; we put upon him ugly antick faces, we compass him round about with terrours and illusions, of all which he never so much as thought. It is a profound sleep, in which nature lets it self fail insensibly, when she is tired with the disquiets of this life. It is a cessation of all those services which the soul renders to the flesh. It is an execution of Gods will, and a decree common to all the world. To be disquieted and drawn by the ears, to pay a debt which so many mil∣lions of men (of all conditions) have paid before us, is to do as a frog that would swim against a sharp stream of a forcible torrent. We have been as it were dead to so many ages which went before us; we die piece-meal every day; we assay death so often in our sleep; discreet men expect him, fools despise him, and the most disdainfull persons must entertain him. Shall we not know and endeavour to do that one thing well, which being once well performed, will give us life for ever? Me thinks it is rather a gift of God to die soon, than to stay late amongst the occa∣sions of sin.

3. It is not death, but a wicked life we have cause to fear. That onely lies heavy, and both troubles us, and keeps us from understanding and tasting the sweets of death. He that can die to so many little dead and dying things (which makes us die every day by our unwillingness to forsake them) shall find that death is nothing to him. But we would fain (in death) carry the world with us upon our shoul∣ders to the grave; and that is a thing we cannot do. We would avoid the judgement of a just God, and that is a thing which we should not so much as think. Let us clear our accounts before we die, let us take order for our soul by repentance, and a moderate care of our bodies burial: Let us order our goods by a good and charitable Testament, with a discreet dire∣ction for the poor, for our children and kinred to be executed by fit persons. Let us put our selves into the protection of the Divine providence, with a most per∣fect confidence; and how can we then fear death, being in the arms of life?

Aspirations.

O Jesus, fountain of all lives, in whose bosom all things are living; Jesus, the fruit of the dead, who hast destroyed the kingdom of death; why should we fear a path, which thou hast so terri∣fied with thy steps, honoured with thy bloud, and sanctified by thy conquests? Shall we never die to so many dying things? All is dead here for us, and we have no life, if we do not seek it from thy heart. What should I care for death, though he come with all those grim, hideous and antick faces, which men put upon him, for when I see him through thy wounds, thy bloud, and thy venerable death, I find he hath no sting at all. If I shall walk in the shadow of death, and a thousand terrours shall conspire against me on every side to disturb my quiet, I will fear nothing, being placed in the arms of thy providence. O my sweet Master, do but once touch the winding sheet

of my body, which holds down my soul so often within the sleep of death and sin. Command me to arise and speak, and then the light of thy morning shall never set: my discourses shall be always of thy praises, and my life shall be onely a contemplation of thy beautifull countenance.

The Gospel upon Friday the fourth week in Lent, S. John 11. Of the raising of Lazarus from death.

ANd there was a certain sick man, Lazarus of Be∣thania, of the Town of M••ry and Martha her sister. (And Marie vvas she that anointed our Lord vvith ointment, and vviped his feet vvith her hair, vvhose brother Lazarus vvas sick) his sisters therefore sent to him, saying, Lord, behold, he vvhom thou lovest is sick. And Jesus hearing, said to them, This sickness is not to death, but for the glorie of God, that the Son may be glorified by it. And Jesus loved Martha and her sister Marie, and Lazarus. As he heard therefore that he vvas sick, then he tarried in the same place two dayes: Then after this he saith to his Disciples, Let us go into Jewry again, The Disciples say to him, Rabbi, now the Jews sought to stone thee, and goest thou thither again? Jesus answe∣red, Are there not twelve hours of the day? If a man vvalk in the day, he stumbleth not, because he seeth the light of this vvorld: but if he vvalk in the night, he stum∣bleth, because the light is not in him. These things he said: and after this he saith to them, Lazarus our friend sleepeth; but I go that I may raise him from sleep. His Disciples therefore said, Lord, if he sleep, he shall be safe. But Jesus spake of his death, and they thought that he spake of the sleeping of sleep. Then therefore Jesus said to them plainly, Lazarus is dead, and I am glad for your sake, that you may believe, because I vvas not there: but let us go to him. Thomas therefore vvho is called Didymus, said to his condisciples, Let us also go to die with him. Je∣sus therefore came, and found him now having been four dayes in the grave. And Bethania vvas nigh to Jerusa∣lem, about fifteen furlongs. And many of the Jews vvere come to Martha and Mary to comfort them concerning their brother. Martha therefore vvhen she heard that Jesus vvas come, vvent to meet him: but Mary sate at home. Martha therefore said to Jesus, Lord, if thou hadst been here, my brother had not died. But now also I know, that vvhat things soever thou shalt ask of God, God vvill give thee. Jesus saith to her, Thy brother shall rise again. Martha saith to him, I know that he shall rise again in the resur∣rection in the last day. Jesus said to her, I am the resur∣rection and the life: he that believeth in me, although he be dead, shall live. And every one that liveth, and believeth in me, shall not die for ever. Believest thou this? She said to him, Yea, Lord, I have believed that thou art Christ the Son of God, that art come into this vvorld.

Moralities.

1. OUr Saviour Jesus makes here a strong as∣sault upon death, to cure our infirmities at the cost of his dearest friends; He suffered Lazarus, whom he loved tenderly, to fall into a violent sickness, to teach us, that the bodies of Gods favourites are not free from infirmities; and that, to make men Saints, they must not enjoy too much health. A soul is never more worthy to be a house for God, than when she raiseth up the great∣ness of her courage, the body being cast down with sickness. A soul which suffers is a sacred thing. All the world did touch our Saviour before his Passion, The throng of people pressed upon him, but after his death he would not be touched by S. Mary Maudlin, because he was consecrated by his dolours.

2. The good sisters dispatch a messenger, not to a strange God, as they do who seek for health by remedies, which are a thousand times worse than the disease: But they addressed themselves to the living God; the God of life and death, to drive away death. And to recover life, they were content onely to shew the wound to the faith∣full friendship of the Physician, without prescri∣bing any remedies: for that is better left to his pro∣vidence, than committed to our passion.

3. He defers his cure to raise from death. The delay of Gods favours, is not always a refusal, but sometimes a double liberality. The vows of good men are paid with usury: It was expedient that La∣zarus should die, that he might triumph over death, in the triumph of Jesus Christ. It is here that we should always raise high our thoughts, by considering our glory in the state of resurrecti∣on; he would have us believe it, not onely as it is a lesson of Nature imprinted above the skies, up∣on the plants or elements of the world, and as a doctrine which many ancient Philosophers had by the light of nature; but also as a belief, which is fast joyned to the faith we have in the Divine provi∣dence, which keeps our bodies in trust under its seal within the bosom of the earth, so that no pre∣scription of time can make laws to restrain his power, having passed his word, and raised up La∣zarus who was but as one grain of seed in respect of all posterity.

4. Jesus wept over Lazarus, thereby to weep over us all. Our evils were lamentable, and could never sufficiently be deplored, without opening a fountain of tears within heaven, and within the eyes of the Son of God. This is justly the river which comes from that place of all pleasure to water Para∣dise. How could those heavenly tears come from any other, than the place of all delight, since they issued from a brain, and from eyes which were uni∣ted to the divinity? And how should they not wa∣ter Paradise, since for so many ages they have flowed over the Church for producing the fruits of justice. The balm of Egypt could not grow without wa∣ter of that Well, which was commonly called the fountain of Jesus: because the blessed Virgin had there washed the clothes of her dear Son: And we have no Odour of virtue, nor good con∣versation, (which is not directly barren) except it be endued with the merit of our Saviours tears.

Aspirations.

O Eyes of my Saviour, from whence the sun receives his clearest light: fair eyes which one∣ly deserve eternal joyes and delights. Why should you this day be moistened with tears? Thou dost give me (O onely love of my heart) the bloud of thy soul, before thou shedst that of thy body. There are so many things to make me weep and I feel them so little, that if they tears do not weep for me, I shall always be miserable. Water then (O my sweet Master) the barrenness of my soul from that fountain of blessing, which I have opened with∣in thine eyes and heart: I have opened it by my sins, and let it I beseech thee bless me by thine infinite mercies.

The Gospel upon Saturday the fourth week in Lent, S. John 8. Upon our Saviours words, I am the light of the world.

AGain therefore Jesus spake to them, saying, I am the light of the vvorld, he that followeth me, vvalketh not in darkness, but shall have the light of life. The Pharisees therefore said to him, Thou givest testimo∣nie of thy self, thy testimonie is not true. Jesus answered and said to them, although I do give testimonie of my self, my testimonie is true; because I know vvhence I came, and vvhither I go: but you know not vvhence I came,

or vvhither I go. You judge according to the flesh, I do not judge any man. And if I do judge, my judgement is true, because I am not alone, but I and he that sent me, the Father. And in your law it is vvritten, that the testimonie of two men is true. I am he that give testimo∣nie of my self: and he that sent me, the Father, giveth testimonie of me. They said therefore to him, Where is thy Father? Jesus answered, Neither me do you know, nor my Father: if you did know me, perhaps you might know my Father also. These vvords Jesus spake in the Treasurie, teaching in the Temple, and no man apprehended him, be∣cause his hour vvas not yet come.

Moralities.

1. THere is in the blessed Trinity a communi∣cating light, to which nothing is com∣municated: another light which is com∣municative and communicated: and a third light which is communicated, but not communicating. The first is the heavenly Father, who gives but takes nothing. The second is that of the Son, who takes from his Father and gives to the holy Ghost all that can be given; The third is the holy Ghost, which receives equally from the Father and the Son, and doth produce nothing in the Trinity. But Jesus illuminating from all eternity, this state (for ever to be adored) did vouchsafe to descend into the countrey of our darkness, to scatter it by his brightness. It is he that hath thrown down the Crocodiles and Bats from prophane Altars; who hath broken so many idols; who hath overthrown so many Temples of the adulterers and murdering gods, to plant the honours of his heavenly Father. He hath invested the world during so many ages, with the shining of his face. He doth not cease to give light, nor to kindle in our hearts many inspi∣rations, which are like so many stars to conduct us to the fountain of all our happiness. You are very blind if you do not see this, and much more miserable if you despise it.

2. It is most dangerous to do as the Jews did, to speak every day to the light, and yet love their own darkness. Screech-owls find holes and nights to keep themselves from day, which they cannot abide. But he that flies from the face of God, where can he find darkness enough to hide himself? When he shall be within the gulf of sin, his own conscience will light up a thousand torches to see his punishments. It is the worst of all mischiefs, to pay for the contempt of the fountain of light by suffering eternal darkness.

3. Let us behold the conversation of Jesus Christ as a sea mark, stickt all over with lights: his life gives Testimony of his Sanctity: his miracles publish his power; his law declares his infinite wisd••m, his Sanctity gives us an example to imitate, his power gives the strength of Authority, to make him the more readily obeyed; and from his wisdom faith is given us to regulate and govern our belief.

Aspirations.

O My Lord Jesus, the spirit of all beauties, and the most visible of all lights, what do the eyes of my soul, if they be not always busied in the contemplation of thy brightness. When I find thou art departed from me, me thinks I am buried within my self, and that my soul is nothing else, but a Sepulchre of terrours, phantasms and deaths; But when thou returnest by thy visits and consola∣tions, I am chearfully revived, and my heart leaps in thy presence, as a child rejoyceth at sight of his dear nurse. O Light of lights, which dost illumi∣nate man coming into this world, I will contem∣plate thee at the sun-rising above all creatures. I will follow thee with mine eyes all the day long, and I will not leave thee at sun-setting, for there is no∣thing can be in value near like thee. It belongs one∣ly to thee, (O Sun of my Soul) to arise at all hours, and to give light at Mid-night, as well as at Noon∣day.

The Gospel upon Passion Sunday, S. John the 8. upon these words, Who can accuse me of sin?

WHich of you shall argue me of sin? If I say the verity, why do you not believe me? He that is of God, heareth the words of God: therefore you hear not, because you are not of God. The Jews therefore answered, and said to him, Do not we say well that thou art a Samaritan, and hast a Devil? Jesus answered, I have no Devil: but I do honour my Father, and you have dishonoured me. But I seek not mine own glorie. There is that seeketh and judgeth. Amen, Amen, I say to you, if any man keep my word, he shall not see death for ever. The Jews therefore said, now we have known that thou hast a Devil; Abraham is dead, and the Prophets, and thou sayest, if any man keep my word, he shall not taste death for ever. Why, art thou greater than our Father Abraham who is dead? and the Prophets are dead. Whom doest thou make thy self? Je∣sus answered, if I do glorifie my self, my glorie is no∣thing. It is my Father that glorifieth me, whom you say that he is your God, and you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a lier: but I do know him, and do keep his word. Abraham your father rejoyced that he might see my day, and he saw and was glad. The Jews therefore said to him, Thou hast not yet fifty years, and hast thou seen Abraham? Jesus said to them, Amen, Amen, I say to you, before that Abraham was made, I am. They took stones therefore to cast at him. But Jesus hid himself, and went out of the Temple.

Moralities.

1. THe Saviour of the world being resolved to suffer death as the Priest of his own sa∣crifice, and sacrifice of his priesthood, shews that it is an effect of his mercy, and not a suffering for any fault. He doth advance the standard of the Cross (which was the punishment of guilty persons) but he brought with him innocencie, which is the mark of Saints: he honours it with his dolours, and sanctifies it with his bloud, to glorifie it in the esti∣mation of all the just. He is without spot, and capa∣ble to take all stains, by his infinite sanctity: and yet he suffered as a sinner, to blot out all our sins; It is in this suffering he would have us all imitate him. He doth not require us to make a heaven, nor stars, nor to enlarge the sea, or to make the earth firm; but to make our selves holy as he is holy (according to our capacity) And this we may gain by his favour, which he hath by his own nature. No man is wor∣thy to suffer with Jesus, who doth not purifie him∣self by the sufferings of Jesus. If we suffer in sin, we carrie the Cross of the bad thief. We must carrie the Cross of Jesus, and consecrate our tribulations by our own virtues.

2. It is said that the venomous serpent called a Ba∣silisk (which kills both men and beasts by his pesti∣lent breath) kills himself when he looks upon a look∣ing glass, by the very reflection of his own poison. The Jews do here the very same; They come about this great mirrour of sanctity, which carried all the glory of the living God; he casts his beams upon them, but envy, the mother of murder (which kills it self onely by the rayes of golden ar∣rows) makes them dart out venomous words to

dishonour him: yet his incomparable virtue kills them, without losing any of his own brightness; to teach us, that the beauty of innocency, is the best buckler against all slanders. Though it seem to be tar∣nished for a time, yet her brightness will thereby be∣come more lively: for it is a star which the blackest vail of night cannot darken.

3. Abraham did rejoyce at this day of God two thousand years before it was manifested to the world: All the Patriarchs did long after it; and did anti∣cipate their felicities by the purity of their thoughts. This blessed Day hath been reserved for us, and yet many of us despise it. We so much love the day of man, that by the force of too much love to it, we forget the love of God. We should, and must contemn those perishing dayes of worldly honours and pleasures, which are covered with eternal night, that we may partake the eternity of that beautifull day, which shall never have any evening.

Aspirations.

O God of purity, in whose presence the Angels (ravished with admiration) do cover their fa∣ces with their wings, and have no sweeter ex∣tasies, than the admiration of thy beauty: The stars are not pure enough before thy redoubted Majesty. The Sun beholds thee as the true Authour of his light. Thou onely canst purifie all humane kind, by a sanctity which spreads it self over all Ages. Alas, I am confounded to see my sinfull soul so often dyed black with so many stains, and beastly ordures, before those most pure beams of thy glory. Wash, O wash again out all that which displeaseth thee. Regenerate in my heart a Spirit, that shall be worthy thy self. How shall I follow thee to Mount Calvarie, if I be pursued with so many ill habits, which I have often detested before thine eyes? How can I go in compa∣ny with the first and greatest of all Saints, drawing af∣ter me so many sins? The increase of my offences would multiply thy crosses: I will therefore do my best to drown all my imperfections within thy bloud. I will procure light to my nights (by that bright and beautiful day which Abraham saw) from that glorious day which took beginning from thy Cross. I will no more care for the day of man, that I may the better apply my self to the day of God.

The Gospel upon Munday, the fifth week in Lent, S. John 7. Jesus said to the Pharisees, You shall seek and not find me: and he that is thirsty, let him come to me.

ANd the Princes and Pharisees sent Ministers to apprehend him. Jesus therefore said to them: Yet a little time, and I will be with you, and I go to him that sent me: you seek me, and shall not find, and where I am, you cannot come. The Jews therefore said among themselves, Whither will this man go, that we shall not find him? will he go into the dispersion of the Gentile, and teach the Gentiles: what is this saying, that he hath said? You shall seek me, and shall not find: and where I am, you cannot come.

And in the last, the great day of the festivity, Jesus stood and cried, saying, If any man thirst, let him come to me and drink. He that believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water. (And this he said of the Spirit) that they should receive, which believed in him.

Moralities.

1. TAke for your comfort this excellent word of our Saviour: he that is thirsty, and desires in this world to thirst after God, let him come unto me, and he shall quench his thirst at the chiefest foun∣tain. S. Augustine saith, We are all here, as David was in the desart of Idumea: our life is a perpetual alteration, which will never be settled while we live. If we be weary, we desire rest, and if we rest over∣long, our bed becomes troublesom, though it should be all of roses. Then again, we thirst to be in action and business, which also in a short time tires us, and puts us into another alteration; and that carries us a∣gain to a desire to do nothing. All our life goeth like Penelopes web: what one hour effects, the next destroys. We do sufficiently perceive that we are not well in this world: It is a large bed, but very troublesom, wherein every man stirs and tumbles himself up and down, but no man can here attain to his perfect hap∣piness.

2. This shews us plainly that we are made for God, and that we should thirst after divine things, if we desire true contentment. There is no default in him, because all that can be desired, is there, and yet there is no superfluity, because there can be nothing beyond him. There onely we abound without necessity, we are assured without fear, & glorious without change. And it is there onely where we find all our satisfacti∣ons perfectly accomplished. For to speak truth, con∣tentment consisteth in four principal things, which are, to have a contenting object; to have a heart capa∣ble to apprehend it; to feel a strong inclination to it, and to enter into an absolute full possession of it. Now God hath provided for all this by his infinite boun∣ty. He will not have us affect any other object of pleasure but his own. He is God, and therefore can have nothing but God for his satisfaction, and intends graciously that we shall have the same. He will have us thirst after him, and quench our thirst within him∣self: and to this, our soul is singularly disposed; for as God is a Spirit, so is our soul onely spiritual. We have so strong an inclination to love God, that even our vices themselves (without thinking what they do) love somewhat of God. For if pride affect great∣ness, there can be nothing so great, as the Monarch of it. If luxury love pleasure, God containeth all pure delights in his bosom: and this which I say, may be verified of all sins whatsoever. If the presence of a right object, and the enjoying be wanting, we have nothing so present as God. S. Paul saith, We are all within him, within him we live, and within him we have the fountain of all our motions: we see him through all his creatures, until he take off the vail, and so let us see him, and taste of his Glory.

3. A true and perfect way to make us thirst after God, is to forsake the burning thirst which we have after bodily and worldly goods: Our soul and flesh go in the several scales of a ballance, the rising of one, pulls down the other: It is a having two wives, for us to think we can place all our delights in God, and withal enjoy all worldly contentments. A man must have a conscience free from earthly matters, to receive the infusion of grace; we must pass by Calva∣ry, before we come to Tabor; and first taste gall with Jesus, before we can taste that honey-comb, which he took after his resurrection.

Aspirations.

O God, true God of my salvation, My heart which feeleth it self moved with an affection-are zeal, thinks always upon thee, and in think∣ing, finds an earnest thirst after thy beauties, which heats my veins. My soul is all consumed, & I find that my flesh it self insensibly followeth the violence of my spirit. I am here, as within the desarts of Affrica, in a barren world, the drought whereof makes it a di∣rect habitation for dragons. O my God, I am tor∣mented with this flame, and yet I cherish it more

than my self. Will there be no good Lazarus found to dip the end of his finger within the fountain of the highest Heaven, a little to allay the burning of my thirst. Do not tell me (O my dear Spouse) that there is a great Chaos between thee and me: Thou hast already passed it in coming to me by thy bounty: and wilt not thou lift me up then by thy mercy?

The Gospel upon Tuesday the fifth week in Lent, S. John 7. Jesus went not into Jewry, because the Jews had a purpose to take away his life.

AFter these things Jesus walked into Galilee: for he would not walk into Jewry, because the Jews sought to kill him. And the festival day of the Jews Scenopegia was at hand. And his brethren said to him, Pass from hence, and go into Jewry, that thy Di∣sciples also may see thy works which thou dost. For no man doth any thing in secret, and seeketh himself to be in publick: if thou do these things, manifest thy self to the world: for neither did his brethren believe in him: Jesus therefore saith to them; My time is not yet come: but your time is always ready. The world cannot bate you, but me it hateth, because I give testimony of it, that the works thereof are evil. Go you up to this festival day, I go not up to this festival day; because my time is not yet accomplished.

When he had said these things, himself tarried in Ga∣lilee: But after his brethren were gone up, then he also went up to the festival day, not openly, but as it were in secret. The Jews therefore sought him in the festival day, and said, Where is be? And there was much murmuring in the multitude of him. For certain said that he is good. And others said, No, but he seduceth the multitudes: yet no man spake openly of him for fear of the Jews.

Moralities.

1. JEsus hides himself in this Gospel (as the Sun within a cloud) to shew himself at his own time: to teach us, that all the serets of our life consisteth in well concealing, and well discovering our selves. He did conceal the life which he took from nature, when he might have been born a perfect man as well as Adam, and yet did he hide himself in the hay of a base stable. He concealeth his life of grace, dissembling under silence, so many great and divine virtues, as if he had lockt up the stars under lock and key, as holy Job saith. He keeps secret his life of Glo∣ry, retaining for thirty three years the light of his soul, which should without intermission have glo∣rified and cast a divine brightness upon his body. But when he concealed himself, the stars discovered him at his birth; the Sun at his death: all the Elements did then confess him, and all creatures gave testimony of his Divinity.

2. We should be well known of God, if we did not so curiously enquire into the knowledge of the world. Vanity at this day opens all her gates to ma∣nifest divers men to the world, who should other∣wise be buried in obscurity and darkness. It maketh some appear by the luxurious excess of their apparrel, as so many sale creatures, whose heads (being high and costly drest up) go to the market of idle love. Others by the riches and pomps of the world, others by honours and dignities, others by the spirit of in∣dustry, and others by the deeds of arms and policy. Every one sets out himself to be seen and esteemed in the world. It seemeth that life is made for nothing but to be shewed, and that we should always live, for that which makes us die. We are a kind of walking spirits, which return late to our lodgings: But yet nevertheless, giving our selves so continually to the world, me thinks we should at least stay with our selves every day one short hour. It is said, that the Pellican hides her egs, and that they must be stollen from her, to make them disclose: But vanity is an egge, which all the world hatcheth under her wings, and none are willing to forsake it.

3. If it be needfull to shew your self to the world, be then known by your virtues, which are characters of the Divinity. Let men know you by your good examples, which are the seeds of eternity, and of all fair actions. You must be known by your alms and bounty, which are the steps which God left im∣printed in this world. If you must rise to honours and dignities, take them as instruments of holiness: and be not powerfull, but to be more obliged to do good by so being.

Aspirations.

O God, which didst conceal thy self; how comes it about, that I desire so much to be seen, and make my self known to the world? What can I discover, if I shew that which I am, but onely sin, vanity, misery, and inconstancy, which make the four elements of my life? To what serves this itch of seeing, but onely to receive into our eyes the seeds of curiosity? Why do we covet to be so much seen, but to expose our selves to vanity, and to carry a Torch in a blast of wind? Alas (O Merci∣full Lord) I have very long lived for my self, and for the eyes of the world, when shall I begin to live for thee? Shall I never see those happy moments of my life, which will receive light onely from the day of thy face? Let me (O most beloved of my heart) be blind to all the world, so that I may have eyes for thee. If the condition of my estate must needs shew me to the world, let it be to give it part of thy light, without receiving any part of that darkness which covereth it. Let me be in the world to do good, but let me dwell in thee, as within the Foun∣tain of all goodness.

The Gospel upon Wednesday the fifth week in Lent, S. John 10. The Jews said, If thou be the Messias, tell us plainly.

ANd the Dedication was in Jerusalem, and it was in winter: And Jesus walked in the Temple in Solomons Porch. The Jews therefore compassed him round about, and said to him, How long dost thou hold our soul in suspence? If thou be Christ, tell us open∣ly. Jesus answered them, I speak to you, and you be∣lieve not. The works that I do in the Name of my Fa∣ther, they give testimony of me. But you do not believe, because you are not of my sheep. My sheep hear my voice, and I know them, and they follow me, and I give them life everlasting, and they shall not perish for ever, and no man shall pluck them out of my hand. My Fa∣ther, that which he hath given me, is greater than all, and no man can pluck them out of the hand of my Father. I and the Father are one.

The Jews took up stones to stone him: Jesus answer∣ed them, Many good works I have shewed you from my Father, for which of these works do you stone me? The Jews answered him, for a good work we stone thee not, but for blasphemie, and because thou, being a man, makest thy self God. Jesus answered them: Is it not written in your Law, that I said, You are Gods? If he cal∣led them Gods, to whom the word of God was made, and the Scripture cannot be broken: whom the Father hath sanctified, and sent into the world, say you, That thou blasphemest, because I said, I am the

Son of God? If I do not the works of my Father, believe me not. But if I do, and if you will not believe me, be∣lieve the works, that you may know and believe that the Father is in me, and I in the Father.

Moralities.

1. THe Wolfs encompass the good shepheard, counterfeiting Lambs, to draw truth out of his mouth, which they would persecute. They resembled a certain plant, which carrieth the name and shape of a Lamb, but hath a contrary sub∣stance, and different qualities, for it is ravenous as a wolf, and devours all the herbs which grow about it. So are there many who do insinuate themselves into the friendship of good men, by fair (but counterfeit) respects, to the end that afterward they may be made the object of their cruelty. Those men look after the Messias in the Porch of Solomon, as Herod sought af∣ter him in the Manger, not to adore, but to kill him. Their mouth carries honey, when their heart hatch∣eth poison: but nothing is unknown to God, from whom hell it self hath not darkness enough to hide it self.

2. Jesus knows his flock, and his flock reciprocal∣ly knows him, and in that consists all our happiness, to know God, and to be known of him. The chief∣est of all wisdom, is to know him, and to be known by him, and to be written in the Book of life, which is the last and chiefest of all felicities. It is true, that he knows all things by the knowledge of a clear in∣telligence, which serves the wicked onely to disco∣ver plainly their crimes: whereas he knows the just by a science of favour and approbation, which indeed is eternal predestination. If we be unknown to God, we must make our selves known to him by some good virtue, which doth not depend onely upon us. The first beam is of prevenient grace, and our voca∣tion to Christianity, which is part of our predesti∣nation, and is not all within our power. We have not been elected, because we have believed in God, by our own forces; but we believe, because we have been elected. The first knowledge comes purely from God, but it is in us by his grace, to pursue this first light, and to advance our predestination to glory, by forcing our selves to know him perfectly, who hath known us so liberally.

3. Jesus will not be known singly by his words, but by his works. Our words must agree with our good actions, as the needle of a clock agrees with the springs. When we have heard, or read some good do∣ctrine, that Sermon, or reading, must pass into our manners. It is surely a strange thing, that many em∣ploy their leisure to know much, and yet will not spend some considerable time, to make themselves good Christians. We must be Philosophers, more by imitating the example of God, than by any curious enquiry of his greatness. Our Christianity teacheth us, that we should be more knowing and skilfull in the practise of our life, than of our tongue; and that we are rather made to perform great actions, than to speak them. We must have a special care that our hands do not give our mouth the lie. What can we gain (in the judgement of God) by being like those trees, which have a fair outside, garnished with leaves, yet good for nothing but to give a shadow, and to make a little noise when the wind blows? God re∣quires of us fruit, since he is the Father of all fertility, and nothing is barren in the land of the living.

Aspirations.

O My God, I know thee, because thou was first pleased to know me: Thou hast known me by thy goodness, and I will do my best to know thee, that I may obtain all happiness. O that I might know that my name is written in the Book of life; and also know the life which I may possess within the heart of Jesus, in which so many lives do live. O how should I then find my spirit ravished in those beautifull Idaeas of glory? Fix thine eyes on me (O Lord) and thou shalt thereby bring to me the fountain of all happiness. The Father hath given me to thee, and I am the conquest of thy precious bloud; Suffer not a soul to be taken away from thee, which hath cost thee so many sweats and sufferings. I am thine by so many titles, that I will be no more mine own, but onely to have the right of renouncing that which I am, and to establish what shall be thine in this little kingdom of my heart.

The Gospel upon Thursday, the fifth week in Lent, S. John 7. Upon S. Marie Magdalen's washing our Saviour's feet in the Pharisees house.

ANd one of the Pharisees desired him to eat with him. And he being entered into the house of the Pharisee, he sate down to meat. And behold, a woman that was in the Citie, a sinner, as she knew that he set down in the Pharisees house, she brought an A∣labaster box of ointment; and standing behind, beside his feet, she began to water his feet with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with ointment. And the Pharisee that had bid him, seeing it, spak-within himself, saying, This man, if he were a Prophet, would know certes who, and what manner of woman she is which toucheth him, that she is a sinner, And Jesus answering, said to him, Si∣mon, I have somewhat to say unto thee. But he said, Master, say. A certain Creditour had two debtours, one did ow five hundred pence, and the other fifty; they ha∣ving not wherewith to pay, he forgave both, whether therefore doth love him more: Simon answering, said, I suppose that he to whom be forgave more. But he said to him, Thou hast judged rightly. And turning to the woman, he said unto Simon, Doest thou see this woman? I entered into thy house, water to my feet thou didst not give: but she with tears hath watered my feet, and with her hairs hath wiped them. Kiss thou gavest me not; but she, since I came in, hath not ceased to kiss my feet. With oyl thou didst not anoint my head: but she with ointment hath anointed my feet. For the which I say to thee, many sins are forgiven her, because she hath loved much. But to whom less is forgiven, he loveth less. And he said to her, Thy sins are forgiven thee. And they that sate together at the table, began to say within themselves, Who is this that also forgiveth sins? And he said to the woman, Thy faith hath made thee safe, Go in peace.

Moralities.

1. SAint Marie Magdalen is under the feet of Je∣sus Christ, as is that work of Saphires (men∣tioned in Exodus) under the feet of God. It is a work wrought by the right hand of the High∣est, the wonder of women, the most happy of all lovers; who made profit of sin, which destroyes all; who sanctified that love, which so little knew the way to any sanctity. This is the fountain men∣tioned in the Book of Esther, in the vision of Mor∣docheus; A fountain which became a river, and af∣ter changes it self into the Sun, which gives beams and showers at one instant. She is a fountain at the Pharisees talbe she is a river in her solitary grove, she is a Sun both in Paradise, and in that great exaltation, wherein the Catholick Church now beholds her. Be∣ing now in glory, she doth not yet forbear to open fountains of tears (by imitation of her) within the

souls of repentant sinners, of whom incessantly she procures the conversion. Happy is that heart which is pierced with the imitation of her virtues, thereby to gain some part of her crowns.

2. Every thing is admirable in her conversion: A sinner wounded with love, cures her self by love. She changes the fire of Babylon, into that of Jeru∣salem. She plucks out of her wound the venemous dart of worldly love, to make large room for the ar∣rows of Jesus, which pierce her heart; and at an in∣stant make a harmony of heavenly passions within the bottom of her soul. She holds the wound dearer than life, and goes streight to her conquerour, to desire death, or increase of love.

3. She appears most ingenious in her affections, to provide no water wherewith to wash her Masters feet, since she could draw it so fitly out of her own eyes. This was the water which Jesus did thirst after, when he asked of the Samaritane woman some to drink; But that poor woman was so asto∣nished, that she forsook her pitcher, and forgot that which Jesus asked. Now the holy Magdalen brings her eyes to the Pharisees table, as to vessels full of Chrystal water, which was of that pure stream which comes from the holy Lamb. Heaven is wont to water the earth, but here the earth waters Heaven. A soul which was before black, and burnt up with the fire of concupiscence, provides a Fountain for the KING of highest Heaven. She drawes tears from her sins, to make them become the joyes of Paradise.

4. She sanctifies all that which was esteemed most prophane. Her hairs, which were the nets wherein so many captive souls did sigh under the yoke of wan∣ton love, are now (as the ensigns and standards of wic∣ked Cupid) trampled under the feet of her Conquer∣our. Those kisses, which carried the poison of a luxu∣rious passion in her heart, do now breath from her nothing but the delicacies of chastity. Her pleasing odours which were before vowed to sensuality, are now become the sweetest exhalations from that Am∣ber Isle, which brings an odoriferous perfume to Jesus Christ. She brings with her Aromatick spi∣ces, to burn her self at the Mountain of her Sun, who makes himself her Priest, her Advocate, and Bride-man.

5. She had gained the great Jubilee, and was as∣sured of it, by the word of the Eternal Bishop; and yet during all the rest of her life, she practised upon her self a sanctified revenge, and her penance never ends, but with her life; to confound our coldness, who know so little what it is to bewail a sin. She is as timorous in the assurance of her pardon, as we are secure at the approch of Gods justice. No body could be so patient, and so constant in her love, but she, that had a holy emulation toward heavenly cha∣rity. It is her perseverance which draws to the earth a perfect copy of that life (without limit) which the blessed souls enjoy in heaven. It is she alone to whom eternity was then given, because she had power to offer repentant frailty to Eternity it self.

Aspirations. Upon Saint Mary Magdalens great Repentance.

O Jesus, my Conquerour, and my Sovereign Bishop, thou art pleased to be satisfied of thy unworthy servant; but I am not yet content with my self. No, no, my life and penance shall end together, since I have lost that which should never have been separated from my body, before the sepa∣ration of my soul. And since I cannot enter chast in∣to my grave, I will now go repentant into an ob∣scure and savage Cave, where the Sun shall shine no more upon a head so sinfull as mine. Mine eyes (O mine eyes) who have first received that fire which hath so passionately devoured my soul, I will make you imitate the Pond of Hesebon, and sooner shall those two fountains be dried up, which serve the stream of Jordan, than you shall want water to wash the steps of your Concupiscences. I will have that neck (which hath suffered it self to be embraced by unlawfull Arms) held under the yoke of him that hath overcome me, and so happily subjected me to to his Empire. These arms and hands, which have been the chains of wanton embracements, shall henceforth for ever be lifted up to Heaven in prayer, and they shall have no other Altars, but the feet of my Lord and Master, if I dare think my self worthy to kiss them. This mouth, which hath been the gate of unchastity, shall now become a Temple of Gods praises. And this heart, which hath been a burning furnace of worldly love, shall be a burning lamp of holy affections before God; and shall have no other oyl to maintain it, but that water which shall be drawn from mine eyes. O my God, since I have so betrayed my heart, abused my youth, spent prodigal∣ly thy Treasures, and made crowns to Baal out of thy silver; since I have forsaken thee, who art eter∣nal, unchangeable, and incomparable Goodness, (without whom all other goods are nothing) to fol∣low a wanton fire, which hath brought me to the brim of everlasting precipice; where shall I find suf∣ficient tears to wash my offences? where shall I find enow parts of my body, to be continually offered up as the sacrifice of my repentance? I would make my life immortal, to have my pains so lasting, and if thy mercy will not let me be the object of thy vengeance, let me at least serve for a sacrifice at thy Altars.

The Gospel upon Friday the fifth week in Lent, S. John 11. The Jews said, What shall we do? for this man doth many miracles.

THe chief Priests therefore and the Pharisees, ga∣thered a Councel, and said, What shall we do? for this man doth many signs: if we let him a∣lone so, all will believe in him, and the Romans will come and take away our place and Nation. But one of them named Caiaphas, being the High Priest of that year, said to them, You know nothing, neither do you con∣sider that it is expedient for us, that one man die for the people, and the whole Nation perish not. And this he said not of himself, but being the High Priest of that year, be prophesied that Jesus should die for the Na∣tion: and not onely for the Nation, but to gather in one the children of God that were dispersed. From that day therefore they devised to kill him. Jesus therefore walked no more openly among the Jews, but he went into the Countrey beside the Desart, unto a Citie that is called Ephrem, and there he abode with his Disciples.

Moralities.

1. ONe of the greatest Tragedies acted in the life of man, which makes curious persons to question, wise men to wonder, good men to groan, and the wicked to rejoyce; is to see an inno∣cent man oppressed by colour of justice. Now Jesus being resolved to espouse our miseries, as far as they can reach, was pleased to pass through those rigours and formalities of the wicked, coloured with a pre∣text of equity. He is not here condemned by a mean people without consideration, without power, with∣out formality of process: But by these chief Priests

and principal men of that Nation assembled in Coun∣cel; they informed themselves, they reason, and con∣clude his death. The Lions of Solomons throne, did anciently bear certain Writs of the Law, to signifie, that it was to be handled by couragious and clear-seeing Judges. But here Foxes got it into their hands, and did manage it by crafty deceits and wickedness. Alas, we are far from the Laws of God, when we cannot abide the least word spoken against our re∣putation. We are troubled to suffer for innocency, as if it were a greater honour to suffer for a direct offence. Shall we never think, that the triumph of virtue consists in well doing, and (thereby) some∣times receiving harm, even from those who are esteem∣ed good men?

2. There are some difficulties in affairs, where truth is shut up, as within a cloud. Wise men can hardly find out where the point lies, but God doth so order it, that falshood leaves always certain marks by which it may be known; and the beauty of truth is ever like that lake of Affrick, which early or late discovers all that is cast into it, and makes all impo∣stures plainly appear, when we think they are most concealed. And this appears by the proceeding of Caiaphas, who chose to condemn Christ, for those things which were the certain tokens, that he was the true Messias. He concluded his death by reason of his mi∣racles, and those gave him authority, as to the Prince of life. A troubled spirit makes darts of every thing, (which it can) to fight against reason, and kills it self, not suspecting its own poison.

3. The devil publisheth Jesus for the true Messias, and so doth likewise Caiaphas prophesie the same. It is not always a certain mark of goodness, to speak that which is good, but it is an assurance of virtue to avoid that which is ill. There are many from whom good works do escape, while they both think and do ill. Truth makes use of their tongues, when Devils command their hearts. It is this which makes us to see our Saviours Empire, and the extent of his con∣quests, which is not limited by time, he being already entered into possession of Eternity: and it is not bounded by place; because it contains all Immen∣sity. Night hath no power to cover it, because it is light it self; It cannot be shut up in any deceitfull shadow, because it scatters and discovers all falshood: It cannot be comprehended within our senses, be∣cause it exceeds their Capacity; and it is present in all places, being omnipotent and eternal in all time.

Aspirations.

O Jesus, Father of all blessed unions, who hast suffered death to unite all the children of God together, who are scattered over all the coun∣treys of the world; wilt thou have no pitie of my heart, so many times torn in pieces, & strayed among a great multitude of objects, which estrange and draw me from the first of all Unities? My soul melts through all the Gates of my senses, by running after so many creatures which do kindle covetousness, but never serve to refresh or cool the heat of it. Draw me (O Lord) from the great throng of so many ex∣teriour things, that I may retire into my own heart, and from thence arise to thine, where I may find that peace, which thou hast cemented fast with thy most precious bloud.

When shall I see the first beams of that liberty, which thou grantest to thy children? When shall my thoughts return from wandering in those barren regi∣ons, where thou art not acknowledged? When shall I be re-united, and so purified by thy favours, that they may celebrate continual days of feast in my soul? I am already there in desire, and shall be there in presence, when by help of thine infinite grace and mercy, I can be wholly thine.

The Gospel upon Saturday, the fifth week in Lent, S. John 12. The chief Priests thought to kill Lazarus, be∣cause the miracle upon him, made ma∣ny follow JESUS.

BUt the chief Priests devised for to kill Lazarus also; because many for him of the Jews went away, and believed in Jesus.

And on the morrow a great multitude that was come to a festival day, when they had heard that Jesus co∣meth to Jerusalem, they took the boughs of Palms, and went forth to meet him, and cried, Hosanna, blessed is he that cometh in the name of our Lord, the King of Is∣rael. And Jesus found a young Ass, and sate upon it, as it is written, Fear not daughter of Sion: behold, thy King cometh, sitting upon an Asses colt. These things his Disciples did not know at the first: but when Jesus was glorified, then they remembered that these things had been written of him, and these things they did to him. The multitude therefore gave testimony, which was with him when he called Lazarus out of the grave, and raised him from the dead. For therefore all the multi∣tude came to meet him, because they heard that he had done this sign. The Pharisees therefore said among them∣selves, Do you see that we prevail nothing? Behold the whole world is gone after him.

And there were certain Gentiles of them that came up to adore in the festival day. These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying, Sir, we are desirous to see Jesus. Philip cometh and telleth Andrew. Again, Andrew and Phi∣lip told Jesus: but Jesus answered them, saying, The hour is come that the Son of man shall be glorified. A∣men, Amen, I say to you, Unless the grain of wheat fal∣ling into the ground, die, it self remaineth alone: but if it die, it bringeth much fruit. He that loveth his life, shall lose it: and he that hateth his life in this world, doth keep it to life everlasting. If any man minister to me, let him follow me: and where I am, there also shall my minister be. If any man minister to me, my Father will honour him.

Moralities.

1. ADmire here the extasies of our sweet Savi∣our: He is ravish'd by the object of his death, and is transported by the Idaea of his suffer∣ings. The trumpet of Heaven sounded in the voice which was heard by this great multitude. He encou∣rages himself to his combat; he looks confidently up∣on the Cross, as the fountain of his glories, and planted his elevation upon the lowest abasements. Shall not we love this Cross, which Jesus hath cherished as his Spouse? He gave up his soul in the arms of it, to con∣quer our souls. We shall never be worthy of him, till we bear the Ensigns of his war, and the ornaments of his peace. Every thing is Paradise to him, that knows how to love the Cross: and every thing is hell to those who flie from it; and no body flies it, but shall find it. It is the gate of our mortality, whither we must all come, though we turn our backs to it.

2. What a great secret it is, to hate our soul, that we may love it; To hate it for a time, that we may love it for all eternity; to punish it in this life, to give it thereby a perpetual rest in that to come; To despise it, that we may honour it: To handle it roughly, that it may be perfectly established in all delights? And yet this is the way which all just men have passed, to ar∣rive at the chiefest point of their rest. They have re∣sembled the Flowers-de-luce, which weep for a time, & out of their own tears produce seeds which renew

their beauties. The salt sea for them becomes a flou∣rishing field, as it did to the people of God, when they came forth of the chains of Aegypt. The cloud which appeared to the Prophet Ezechiel, carried with it winds and storms, but it was environed with a golden circle, to teach us that the storms of afflictions which happen to Gods children, are encompassed with brightness, and smiling felicity. They must rot as a grain of wheat, that they may bud out and flou∣rish in the ear. They must abide the diversity of times, and endure the sythe and flail; They must be ground in a mill, and pass by water and fire, before they can be made bread pleasing to Jesus Christ. Our losses are our advantages; we loose nothing, but to gain by it; we humble and abase our selves to be ex∣alted; we despoil our selves to be better clothed, and we mortifie our selves, to be revived. O what a grain of wheat is Jesus Christ, who hath past all these trials, to make the heighth of all heavenly glories bud out of his infinite sufferings.

Aspirations.

O God, I have that passionate desire, which these strangers had, to see Jesus. I do not ask it of Philip, nor shall Philip have cause to ask Andrew. My Jesus, I ask it of thy self. Thou art beau∣tifull even in the way of the Cross; Thou didst shew thy self couragious in the Abyss of thy pains: thou art admirable in the contempt of death. The hea∣venly trumpet hath already sounded for thee, and chearfulness gives wings to carry thee to this great combat, where death and life fight singly together: which makes life die for a time, and death live for ever. I will forsake my very soul, to follow thee in this Agonie, and find my life in thy death, as thou hast extinguished death in thy life.

The Gospel upon Palm-Sunday, S. Matthew 21. Our SAVIOUR came in triumph to Jerusalem a little before his Passion.

ANd when they drew nigh to Jerusalem, and were come to Bethphage, unto mount Olivet, then Je∣sus sent two Disciples, saying to them, Go ye in∣to the Town that is against you, and immediately you shall find an Ass tied, and a colt with her: loose them, and bring them to me. And if any man shall say ought unto you, say ye, That our Lord hath need of them, and forth∣with he will let them go. And this was done, that it might be fulfilled which was spoken by the Prophet, say∣ing, Say ye to the daughter of Sion, Behold thy King cometh to thee, meek, and sitting upon an Ass, and a Colt, the foal of her that is used to the yoke. And the Disci∣ples going, did as Jesus commanded them: and they brought the Ass, and the Colt, and laid their garments upon them, and made him to sit thereon. And a very great multitude spred their garments in the way: and others did cut boughs from the trees, and strawed them in the way, and the multitudes that went before, and that followed, cried, saying: Hosanna to the Son of David, blessed is he that cometh in the Name of the Lord.

Moralities.

1. OUr Saviour goes to his death in triumph: he appears to be a King, but a King of hearts, who requires nothing of us, but our selves, onely to make us happy and contented in him. He triumphs before the victory, because none but he could be sure of the future certainty of his happiness. But he watered his triumphs with tears, to weep for our joys, which were to proceed out of his sadness. It is related by an ancient Oratour, that when Con∣stantine made his entery into great Brittany, (where he was born) the people received him with so great applause, that they kissed the Sails and Oars of the vessel which brought him, and were ready to pave the streets with their bodies for him to tread on. If they did so for a mortal man, what should we not do for an eternal God, who comes to buy us with his precious bloud, and demands enterance into our hearts, onely to give us Paradise.

2. He walks towards his Cross, amongst the cries of favours and joy, to teach us, with what chear∣fulness we should conform our selves to abide our own sufferings; imitating the Apostles, who received their first reproches, as Manna from heaven. He would have us prepared and resolved always to suffer death patiently; whether it be a death which raiseth up our spirit to forsake sensuality, or a natural death. Whe∣thersoever it be, we should embrace it as the day which must bring us to our lodging, after a trouble∣som pilgrimage. Doth it not appear plainly, that those who are loth to forsake the world, are like herbs put into an earthen pot among straw and dung, and yet would be unwilling to come forth of it. The furniture of our worldly lodging grown rotten, the roof is ready to fall upon our heads, the foundation shakes under our feet, and we fear that day, which (if we our selves will) shall be the morning of our eter∣nal happiness. It is not death, but onely the opinion of it, which is terrible, and every man considers it according to the disposition of his own spirit.

3. The Palm-branches which we carry in our hands, require from us the renewing of a life purified and cleansed in the bloud of the holy Lamb. In the beginning of Lent we take upon our heads the ashes of Palm branches, to teach us, that we do then, enter (as it were) into the Sepulcher of repentance: But now we carry green bows, to make us know, that now we come out of the tomb of Ashes, to enter a∣gain into the strength of doing good works, in imi∣tation of the trees, which having been covered with snow, and buried in the sharpness of winter, do again begin to bud out in the Spring time.

4. The garments spred under the feet of Jesus, de∣clare, that all our temporal goods should be employ∣ed toward his glory; and that we must forsake our affections to all things which perish, that we may be partakers of his kingdom. No man can stand firm, that is delighted with moveable things. He that is subject to worldly affections, binds himself to a wheel which turns about continually. Jesus accept∣ed this triumph, onely to despise it: he reserved the honour of it in his own hands, to drown it in the floud of his tears, and in the sea of his precious bloud. If you be rich and wealthy, do not publish it vainly, but let the poor feel it. You must live amongst all the greatness and jollity of this world, as a man whose onely business must be to go to God.

Aspirations.

O Sovereign King of hearts, after whom all chaste loves do languish, I am filled with joy to see thee walk amongst the cries of joy, and the Palms and garments of thy admirers, which ser∣ved for carpets. I am ravished with thy honours, and the delights of thy glory, and I applaud thy triumphs. Alas, that all the earth is not obedient to thy laws; and that the tongues of all people do not make one voice, to acknowledge thee sole Monarch of Heaven and earth. Triumph at least in the hearts of thy faithfull servants (O my magnificent Master) make a triumphal Ark composed of hearts; Put fire to it with thy adored hand; Pour out one spark of that heat, which thou camest to spread upon the earth. Let every thing burn for thee, and consume it self in

thy love. I do irrevocably bind my heart to the mag∣nificence of thy triumph, and I love better to be thy slave, than to be saluted King of the whole world.

The Gospel upon Munday in holy week, S. John 12. Saint Marie Magdolen anointed our Saviour feet with pre∣cious Ointment: at which Judas repined.

JEsus therefore six days before the Pasche, came to Bethania, where Lazarus was, that had been dead, whom Jesus raised: and they made him a supper there, and Martha ministered, but Lazarus was one of them that sate at the table with him. Marie therefore took a pound of Ointment of right Spikenard, precious, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled of the odour of the Oint∣ment. One therefore of his Disciples, Judas Iscariot, he that was to betray him, said, Why was not this Oint∣ment sold for three hundred pence, and given to the poor? And he said this, not because he cared for the poor, but because be was a thief, and having the purse, carried the things that were put in it. Jesus therefore said, Let her alone, that she may keep it for the day of my burial: for the poor you have always with you, but me you shall not have always. A great multitude of the Jews knew that he was there: and they came, not for Jesus onely, but that they might see Lazarus, whom he raised from the dead.

Moralities.

1. LAzarus being raised from his grave, conver∣seth familiarly with Jesus, and to preserve the life which he had newly received, he ties him∣self continually to the fountain of lives: to teach us, that since we have begun to make a strong conversion from sin to grace, we must not be out of the sight of God: we must live with him, and of him; with him, by applying our spirit, our prayers, our fervours, our passionate sighs toward him: and live of him, by of∣ten receiving the blessed Sacrament. Happy they (saith the Angel in the Apocalyps) who are invited to the wedding-supper of the Lamb. But note, that he who invites us to this feast, stands upright amidst the Sun, to signifie, that we should be as pure as the beams of light, when we come unto the most holy Sacrament. Lazarus did eat bread with his Lord, but (to speak with S. Augustine) he did not then eat the bread of our Lord, and yet this great favour is reserved for you, when you are admitted to that hea∣venly banquet, where God makes himself meat, to give you an Antepast of his Immortality.

2. God will have us acknowledge his benefits, by the faithfulness of our services. S. Peter's mother in law, as soon as she was healed of her Feaver, present∣ly served her Physitian. And observe, that Martha served the Authour of life, who had redeemed her brother from the power of death. The faithfull Ma∣ry, who had shed tears, gave what she had most pre∣cious, and observes no measure in the worth, because Jesus cannot be valued Cleopatra's pearl (estimated to be worth two hundred thousand crowns) which she made her friend swallow at a Banquet, this holy woman thought too base; She melts her heart in a sacred Limbeck of love, and distils it out by her eyes. And Jesus makes so great account of her waters and perfumes, that he would suffer no body to wash his feet, when he instituted the blessed Sacrament, as not being willing to deface the sacred characters of his sacred Lover.

3. Judas murmures and covers his villanous pas∣sion of Avarice, under the colour of Charity, and Mercy toward the poor. And just so do many cover their vices with a specious shew of virtue. The proud man would be thought Magnanimous; the prodigal would pass for liberal, the covetous for a good hus∣band; the brain-sick rash man, would be reputed couragious; the glutton, a hospitable good fellow; Sloth puts on the face of quietness, timorousness of wisdom, impudence of boldness, insolence of liberty, and over-confident or sawcy prating, would be taken for eloquence. Many men (for their own particular interests) borrow some colours of the publick good, and very many actions, both unjust and unreasonable, take upon them a semblance of piety. S. Irenaeus saith, that many give water, coloured with sleckt white∣lime or plaster, in stead of milk. * 1.1 And all their life is but a Farse, where Blackamores are whited over with meal. Poor truth suffers much more amongst these cozenages: But you must take notice that in the end, wicked and dissembling Judas did burst, and shew his damned soul stark naked. Yet some think fairly to cover foul intentions, who must needs know well, that hypocrisie hath no vail to cozen death.

Aspirations.

I See no Altars in all the world more amiable than the feet of our Saviour; I will go by his steps to find his feet; and by the excellencies of the best of men, I will go find out the God of gods. Those feet are admirable, and S. John hath well described them to be made of mettal, burning in a furnace; they are feet of mettal by their constancy, and feet of fire by the enflamed affections of their Master. Let Judas murmure at it, what he will; but if I had a sea of sweet odours, and odoriferous perfumes, I would empty them all upon an object so worthy of love. Give, (O mine eyes) Give at least tears to this preci∣ous Holocaust, which goes to sacrifice it self for satis∣faction of your libidinous concupiscences. Wash it with your waters, before it wash you with its bloud. O my soul, seek not after excrements of thy head, to drie it: Thy hairs are thy thoughts, which must onely think of him, who thought so kindly and pas∣sionately of thee, on the day of his Eternity.

The Gospel upon Maunday Thursday, S. John the 13. Of our Saviours washing the feet of his Apostles.

ANd before the festival day of the Pasche, Jesus knowing that his hour was come, that he should pass out of this world to his Father: whereas he had loved his that were in the world, unto the end he lo∣ved them. And when supper was done, whereas the de∣vil now had put into the heart of Judas Iscariot, the son of Simon, to betray him, knowing that the Father gave him all things into his hands, and that he came from God, and goeth to God: be riseth from supper, and lay∣eth aside his garments, and having taken a towel, gird∣ed himself. After that he put water into a bason, and began to wash the feet of the Disciples, and to wipe them with the towel wherewith he was girded. He cometh therefore to Simon Peter; and Peter saith to him, Lord, dost thou wash my feet? Jesus answered, and said to him, That which I do, thou knowest not now, hereafter thou shalt know. Peter saith to him, Thou shalt not wash my feet for ever. Jesus answered him, if I wash thee not, thou shalt not have part with me. Simon Pe∣ter saith to him, Lord, not onely my feet, but also hands and head. Jesus saith to him, He that is washed, need∣eth not but to wash his feet, but is clean wholly: and you are clean, but not all; for he knew who he was that would betray him, therefore he said, You are not clean all.

Therefore after he had washed their feet, and taken his garments, being set down, again he said to them, Know you what I have done to you? You call me Master, and Lord, and you say well, for I am so. If then I have washed your feet; Lord and Master, you also ought to wash one anothers feet. For I have given you an example, that as I have done to you, so do you also.

Moralities.

1. JEsus loves his servants for an end, and till the full accomplishment of that end. The world loves his creatures with a love which tends to concupiscence; but that is not the end for which they were made, or should be loved. There is a very great difference between them: for the love of world∣ly men, plays the tyrant in the world; snatching and turning all things from the true scope and intention, for which they were made by God, diverting them to profane uses, by turbulent and forcible ways. The world pleaseth it self to set up Idols every where, to make it self adored in them, as chief Sovereign. It makes use of the Sun to light his crimes; of the fat∣ness of the earth to fatten his pleasures, of apparrel for his luxury, of all mettals to kindle Avarice, and of the purest beauties to serve sensuality. And if by chance it love any creature, with a well-wishing love, and as it ought to be loved, that is not permanent. The wind is not more inconstant, nor a calm at Sea more unfaithfull than worldly friendship. For some∣times it begins with Fire, and ends in Ice. It is made as between a pot and a glass, and is broken sooner than a glass. The ancient Almans tried their chil∣dren in the Rbine, but true friendship is tried in a sea of Tribulation. It is onely Jesus (the preserver and restorer of all things) who loves us from Eternity to Eternity. We must follow the sacred steps of his ex∣amples, to reduce our selves to our first beginning, and to bring our selves to the final point of our hap∣piness.

2. The water at first was a mild element, which served the Majesty of God, as a floting chariot, since (as the Scripture saith) his Spirit was carried upon the waters, from whence he drew the seeds which produced all the world. But after man had sinned, like a Supream Judge, he made use of the gentlest things to be the instruments of our punishments. The water which carried the Divine Mercies, was chosen at the deluge, to drown all mankind. Now at this time Jesus sanctified it by his sacred touch: He took the Bason, which being in his hands, became greater and more full of Majesty, than all the Ocean. Our spots, which eternity could not wash clean, are taken away at Baptism, by one onely drop of water, sancti∣fied by his blessing. He prevents the bath of his bloud, by the bath of an element: which he doth expresly before his institution of the blessed Sacrament; to teach us, what purity of life, of heart, of faith, of in∣tentions and affections, we must bring to the holy Eucharist. It is necessary to chase away all strange gods (which are sins and passions) before we receive the God of Israel: we must wash our selves in the waters of repentance, and change our attire by a new conversation. Is it too much for us to give flesh for flesh, the body of a miserable man, for that of Jesus Christ? The consideration of our sins should bring up the bloud of blushing into our cheeks, since they were the onely cause why he shed his most precious bloud upon the Cross for us. Alas, the Heavens are not pure before his most pure Spirit, which purifies all nature: Then how can we go to him, with so ma∣ny voluntary stains and deformities? Is it not to cast flowers upon a dung-hill, and to drive Swine to a clear fountain, when we will go to Jesus (the Au∣thour of innocency) carrying with us the steps and spots of our hanious sins?

3. Jesus would not onely take upon himself the form of man, but also of a base servant, as S. Paul saith. It was the office of slaves to carry water to wash bodies; which made David say, That Moah should be the Bason of his hope, expressing thereby, that he would humble the Moabites so low, that they should serve onely to bring water to wash unclean houses. Alas, who would have said, that the Messias was come amongst us to execute the office of a Moa∣bite? What force hath conquered him, what arms have brought him under, but onely love? How can we then become proud, and burn incense to that Idol, called Point of honour, when we see how our God humbled himself in this action? Observe with what preparation the Evangelist said, that his Hea∣venly Father had put all into his hands: that he came from God, and went to God; yet in stead of taking the worlds Scepter, he takes a Bason, and humbles himself to the most servile offices. And if the waters of this Bason cannot burst in us the foul impostume of vanity, we must expect no other remedy, but the eternal flames of hell fire.

Aspirations.

OKing of Lovers, and Master of all holy Loves, Thou lovest for an end, and till the accom∣plishment of that end. It appertains onely to thee, to teach the Art of loving well, since thou hast practised it so admirably. Thou art none of those delicate friends, who onely make love to beauties, to gold, and silk; thou lovest our very poverty, and our miseries; because they serve for objects of thy cha∣rity. Let proud Michol laugh (while she list) to see my dear David made as a water-bearer; I honour him as much in that posture, as I would, sitting upon the throne of all the world. I look upon him hold∣ing this Bason, as upon him that holds the vast seas in his hands. O my merciful Jesus, I beseech thee wash; wash again, and make clean my most sinfull soul. Be it as black as hell, being in thy hands, it may become more white than that Dove (with silver wings) of which the Prophet speaks. I go, I run to the foun∣tain; I burn with love amongst thy purifying waters. I desire affectionately to humble my self, but I know not where to find so low a place as thine, when thou thus wast humbled before Judas, to wash his trai∣terours feet.

Upon the Garden of Mount Olivet.

Moralities.

1. JEsus enters into a Garden, to expiate the sin committed in a Garden by the first man. The first Adam stole the fruit, and the second is or∣dained to make satisfaction. It is a strange thing, that he chose the places of our delights, for suffering his pains; and never lookt upon our most dainty sweets, but to draw out of them most bitter sorrows. Gardens are made for recreations, but our Saviour finds there onely desolation. The Olives, which are tokens of peace, denounce war unto him. The plants there do groan; the flowers are but flowers of death, and those fountains are but fountains of sweat and bloud. He that shall study well this Garden, must needs be ashamed of all his pleasant Gardens: and will forsake those refined curiosities of Tulips, to make his heart become another manner of Garden, where Jesus should be planted, as the onely Tree of Life, which brings forth the most perfect fruits of justice.

2. It was there that the greatest Champion of the world undertook so great Combats, which began with sweat and bloud, but ended with the loss of his life. There were three marvellous Agonies, of God

and Death; of Joy and Sorrow; of the Soul and Flesh of Jesus. God and Death were two incom∣parable things; since God is the first, and the most universal of all lives, who banisheth from him all the operations of death, and yet his love finds means to unite them together for our redemption.

The joy of beatitude was a fruition of all celestial delights, whereunto nothing which displeased, could have access; and yet Jesus suffered sorrow, to give him a mortal blow, even in the Sanctuary of his Di∣vinity. He afflicted himself for us, because we knew not what it was to afflict our selves for him, and he descended by our steps to the very anguishes of death, to make us rise by his death, to the greatest joyes of life.

To be short, there was a great duel between the affectionate love, and the virginal flesh of Jesus. His soul did naturally love a body, which was so obedi∣ent; and his body followed wholly the inclinations of his soul: There was so perfect an agreement be∣tween these two parties, that their separation must needs be most dolorous. Yet Jesus would have it so, and signed the decree by sweating bloud. And, as if it had been too little to weep for our sins with two eyes, he suffered as many eyes as he had veins, to be made in his body, to shed for us tears of his own bloud.

3. Observe here how this soul of Jesus amongst those great anguishes, continued always constant, like the Needle of a Sea-compass in a storm. He prays, he exhorts, he orders, he reproves and he encourages; he is like the Heavens, which (amongst so many mo∣tions and agitations) lose no part of their measure or proportion. Nature and obedience make great con∣vulsions in his heart; but he remains constantly obe∣dient to the will of his Heavenly Father: he tears himself from himself, to make himself a voluntary sacrifice for death, amongst all his inclinations to life; to teach us that principal lesson of Christiani∣ty, which is to desire onely what God will, and to execute all the decrees of his divine Providence, as our chiefest helps to obtain perfection.

Aspirations.

OBeauteous garden of Olives, which from henceforth shalt be the most delicious object of my heart. I will lose my self in thy walks, I will be lost with God, that I may never be lost. I will breathe onely thy air, since it is made noble by the sighs of my dear Master. I will gather thy flow∣ers, since Jesus hath marked them with his bloud. I will wash my self in those fountains, since they are sanctified by the sweat of my Jesus. I will have no other joy, but the sorrow of the Son of God, nor any other will but his. O my sweet Saviour, Master and teacher of all humane kind, wilt thou be abridg∣ed of thine own will (which was so reasonable and pure) to give me an example of mortifying my pas∣sions, and shall I (before thy face) retain any wicked or disordinate appetites? Is it possible I should de∣sire to be Lord of my self (who am so bad a Master) when I see the Authour of all goodness separate him∣self from himself, onely to make me and all mankind, partakers of his merits?

Of the apprehension of JESUS.

IN that obscure and dolorous night, wherein our Saviour was apprehended, three sorts of darkness were cast; upon the Jews, upon Judas, and upon Saint Peter: A darkness of obduration upon the hearts of the Jews; a darkness of ingratefull malig∣nity upon Judas; and a darkness of infirmity upon Saint Peter. Was there ever any blindness like that of the Jews, who sought for the shining Sun with lighted torches, without knowing him by so many beams of power, which shined from him? They are strucken down with the voice of the Son of God, as with lightening; and they rise again upon the earth to arm themselves against Heaven. They bind his hands to take away the use of his forces, but they could not stop the course of his bounties. To shew that he is totally good, he is good and charitable, even amongst his merciless executioners, and he lost all he had (saving his Godhead) onely to gain patience.

When S. Peter stroke the high Priests servant, the patience of our Lord Jesus received the blow, and had no patience till he was healed. If goodness did shew forth any one beam in the garden, modesty sent forth another in the house of Anuas, when his face was strucken by a servile hand, his mouth opened it self as a Temple, from whence nothing came but sweetness and light. The God of Truth speaketh to Caiaphas, and they spit upon his brightness, and cover that face which must discover Heaven for us. The mirrour of Angels is tarnisht with the spittle of in∣fernal mouthes, and wounded by most sacrilegious hands, without any disturbance of his constancy. That was invincible by his virtue, as the willfulness of the Jews stood immoveable by their obduration. There are souls, which after they have filled the earth with crimes, expect no cure of their diseases, but by the hell of the reprobate.

2. The second darkness appeareth by the black passion of Judas, who falls down into hell with his eyes open; and after he had sold his soul, sold Jesus, and both all he had, and all he was, to buy an infa∣mous halter to hang himself. A soul become passion∣ate with wanton love, with ambition or avarice, is banished into it self, as into a direct hell, and deli∣vered to her own passions, as to the Furies. The Poet Hydra had but seven heads; but the spirit of Avarice (S. Iohn Climacus saith) hath ten thousand. The con∣versation of Jesus, which was so full of infinite at∣tractions, could never win the spirit of Iudas, when it was once bewitched with covetousness. The tink∣ling of silver kept him from rightly understanding Iesus. He makes use of the most holy things, to be∣tray Holiness it self. He employes the kiss of peace, to begin war. He carries poison in his heart, and ho∣ney in his mouth: he puts on the spirit of Iesus, to be∣tray him. This shews us plainly, that covetous and traiterous persons are farthest from God, and nearest to the devils.

3. The third power of darkness appeared in the in∣firmity of S. Peter, who after so many protestations of fidelity, for fear of death, renounced the Authour of life. One of the Ancients said, The greatest frail∣ty of Humanity, was, that the wisest men were not in∣fallibly wise at all times. And all men are astonished to see, that the greatest spirits (being left to them∣selves) become barren, and suffer eclipses, which give examples to the wisest, and terrour to all the world. God hath suffered the fall of S. Peter, to make us have in horrour all presumption of our own forces; and to teach us, that over-great assurance is oftentimes mother of an approching danger. Besides, it seemeth he would by this example, consecrate the virtue of repentance in this fault of him, whom he chose to be head of his Church; to make us see, that there is no dignity so high, nor holiness so eminent, which doth not ow Tribute to the mercy of God.

Aspirations. Upon S. Peters tears.

IT is most true (saith S. Peter) that a proud felici∣ty hath alwayes reeling feet. Thou which didst defie the gates of hell, hast yielded thy self to the voice of a simple woman. All those conquests which

thou didst promise to thy self, are become the tro∣pheys of so weak a hand Return to the combat, and since she hath triumphed over thee, do thou at least triumph over thy self. Alas, I am afraid even to be∣hold the place of my fall, and the weak snares of a simple woman appear to me as boisterous chains. Yet what can he fear, who is resolute to die? If thou find death amongst these massacres, thou shouldst ra∣ther embrace than decline it: For what can it do, but make thee companion of life it self? Our soul is yet too foul to be a sacrifice for God; let us first wash it with tears. I fell down before the fire, and I will rise by water. I have walked upon the sea to come to Jesus, and I will now return to him by the way of my tears. I will speak now onely by my tears, since I have lately talked so wickedly with my mouth. Since that which should open to speak Oracles for the Church, hath been employed to commit foul treason; since we have nothing left free to us, but sighs and groans, let us make use of the last liberty which is left us, and when all is spent, return to the mercy of Jesus, which all the sins of the world can never eva∣cuate. I will from henceforth be a perpetual exam∣ple to the Church by my fall, and rising again from death; for the comfort of sinners; and the fault of one night shall be lamented by me alll the days of my life.

Moralities upon the Pretorian, or Judgement-Hall.

1. IN the passion of our Saviour, all things are di∣vine, and it seemeth they go as high as they could be raised by that Sovereign power, joyned with extream love. Jesus the most supream and redoubted Judge, who will come in his great Majesty to judge the world, fire and lightening streaming from his face, and all things trembling under his feet, was pleased at this time to be judged as a criminal person. Every thing is most admirable in this judgement: The Accusers speak nothing of those things, which they had resolved in their counsels, but all spake a∣gainst their consciences. As soon as they are heard, they are condemned; justice forsaketh them, and they are wholly possest with rage. Pilate, before he gave judgement upon Jesus, pronounced it against himself: for after he had so many times declared him innocēt, he could not give judgement, without prote∣sting himself to be unjust. The silence of Jesus is more admired by this infidel, than the eloquence of all the world; and Truth, without speaking one word, triumpheth over falshood. A Pagan Lady (the wife of Pilate) is more knowing than all the Laws: more religious than the Priests; more zealous than the Apostles, more couragious than the men of Arms: when she sleepeth, Jesus is in her sleep: when she talketh, Jesus is upon her tongue: if she write, Jesus is under her pen: her let∣ter defended him at the Judgement-Hall, when all the world condemned him; she calleth him holy, when they used him like a thief: She maketh her husband wash his hands, before he touched that bloud, the high price of which she proclaimed. She was a Roman Lady by Nation, called Claudia Procu∣la, and it was very fit she should defend this Jesus, who was to plant the Seat of his Church in Rome. All this while Jesus doth good amongst so many evils: He had caused a place to be bought newly for the burial of Pilgrims at the price of his bloud; he re∣conciles Herod and Pilate, by the loss of his life. He sets Barrabas at liberty, by the loss of his honour: he speaks not one word to him that had killed S. John the Baptist, who was the voice. And the other to re∣venge himself (without thinking what he did) shew∣ed him as a King. He appears before Pilate as the king of dolours, that he might become for us the King of glories. But what a horrour is it to consi∣der, that in this judgement, he was used like a slave, like a sorcerer, like an accursed sacrifice? Slavery made him subject to be whipped, the crown of thorns was given onely to Enchanters, and that made him appear as a Sorcerer: And so many curses pronoun∣ced against him, made him as the dismissive Goat, mentioned in Leviticus, which was a miserable beast, upon which they cast all their execrations, before they sent it to die in the desart. He that bindeth the showers in clouds, to make them water the earth, is bound and drawn like a criminal person: He that holds the vast seas in his fist, and ballanceth Heaven with his fingers, is strucken by servile hands. He that enamels the bosom of the earth, with a rare and plea∣sing diversity of flowers, is most ignominiously crow∣ned with a crown of thorns. O hydeous prodigies, which took away from us the light of the Sun, and covered the Moon with a sorrowfull darkness. Be∣hold what a garland of flowers he hath taken upon his head, to expiate the sins of both Sexes. It was made of briars and thorns, which the earth of our flesh had sowed for us, and which the virtue of his Cross took away. All the pricks of death were thrust upon this prodigious patience, which planted her throne upon the head of our Lord. Consider how the Son of God would be used for our sins, while we live in delicacies? and one little offensive word go∣eth to our hearts; to which, though he that spake it, gave the swiftness of wings, yet we keep it so shut up in our hearts, that it getteth leaden heels, which make it continue there fixed.

Aspirations.

ALas, what do I see here? A crown of thorns grafted upon a man of thorns: A man of do∣lours, who burns between two fires, the one of love, the other of tribulation; both which do in∣flame and devour him equally, and yet never can con∣sume him. O thou the most pure of all beauties, where have my sins placed thee? Thou art no more a man, but a bloudy skin taken from the teeth of Ti∣gers and Leopards. Alas, what a spectacle is this to despoil this silk * 1.2 worm, which at this day attires our Churches and Altars? How could they make those men (who looked upon thy chaste body) strike and disfigure it? O white Alabaster, how hast thou been so changed into scarlet? Every stroke hath made a wound, and every wound a fountain of bloud. And yet so many fountains of thy so precious bloud, can∣not draw from me one tear. But O sacred Night∣ingale of the Cross, who hath put thee within these thorns, to make so great harmonies onely by thy si∣lence? O holy thorns, I do not ask you where are your Roses. I know well they are the bloud of Jesus, and I am not ignorant that all roses would be thorns, if they had any feeling of that which you have. Je∣sus carried them upon his head, but I will bear them at my heart: and thou (O Jesus) shalt be the object of my present dolours, that thou mayest after be the Fountain of my everlasting joys.

Moralities for Good Friday upon the death of JESUS CHRIST.

MOunt Calvarie is a marvellous scaffold, where the chiefest Monarch of all the world, loseth his life, to restore our salvation which was lost, and where he makes the Sun to be eclipsed over his head, and stones to be cloven under his feet; to teach us by insensible creatures, the feeling which we should have of his sufferings.

This is the school where Jesus teacheth that great Lesson, which is the way to do well. And we can∣not

better learn it than by his examples, since he was pleased to make himself passible and mortal, to over∣come our passions, and to be the Authour of our im∣mortality.

The qualities of a good death may be reduced to three points: of which the first is to have a right conformity to the will of God, for the manner, the hour, and circumstances of our death.

The second is, to forsake as well the affections, as the presence of all creatures of this base world.

The third is, to unite our selves to God by the pra∣ctise of great virtues, which will serve as steps to glory.

Now these three conditions are to be seen in the death of the Prince of Glory upon Mount Calvarie; which we will take as the purest Idea's, whereby to regulate our passage out of this world.

1. COnsider in the first place, that every man living hath a natural inclination to life, because it hath some kind of divinity in it. We love it, when it smi∣leth upon us, as if it were our Paradise; and if it be troublesom, yet we strive to retain it, though it be ac∣companied with very great miseries. And if we must needs forsake this miserable body, we then desire to leave it by some gentle and easie death. This maketh us plainly see the generosity of our Saviour, who be∣ing Master of life and death, and having it in his pow∣er to chuse that manner of death which would be least hydeous, (being of it self full enough of hor∣rour) yet nevertheless, to conform himself to the will of his heavenly Father, and to confound our delica∣cies, he would needs leave his life by the most dolor∣ous and ignominious, which was to be found among all the deaths of the whole world. The Cross among the Gentiles, was a punishment for slaves, and the most desperate persons of the whole world. The Cross a∣mongst the Hebrews was accursed: It was the ordi∣nary curse which the most uncapable and most ma∣licious mouthes did pronounce against their greatest enemies. The death of a crucified man, was the most continual, languishing, and tearing of a soul from the body, with most excessive violence and agony. And yet the Eternal Wisdom chose this kind of punish∣ment, and drank all the sorrows of a cup so bitter. He should have died upon some Trophey, and breathed out his last amongst flowers, and left his soul in a mo∣ment: and if he must needs have felt death, to have had the least sense of it that might be. But he would trie the rigour of all greatest sufferings: he would fall to the very bottom of dishonour: and (having ever spa∣red from himself all the pleasures of this life) to make his death compleat, he would spare none of those in∣finite dolours. The devout Simon of Cassia asketh our Saviour, going toward Mount Calvarie, saying, O Lord, whither go you with the extream weight of this dry, and barren piece of wood? Whither do you car∣ry it, and why? Where do you mean to set it? Upon mount Calvary? That place is most wild & stony: how will you plant it? Who shall water it? Jesus answers, I bear upon my shoulders a piece of wood, which must conquer him, who must make a far greater con∣quest by the same piece of wood: I carry it to mount Calvarie, to plant it by my death, and water it with my bloud. This wood which I bear, must bear me, to bear the salvation of all the world, and to draw all after me. And then (O faithfull soul) wilt not thou suffer some confusion, at thine own delicacies? to be so fearfull of death by an ordinary disease, in a doun∣bed, amongst such necessary services, such favourable helps, consolations and kindnesses of friends so sensi∣ble of thy condition? We bemoan and complain our selves of heat, cold, distaste, of disquiet, of grief: Let us allow some of this to Nature; yet must it be con∣fest, that we lament our selves very much: because we have never known how we should lament a Jesus Christ crucified. Let us die as it shall please the Di∣vine Providence: If death come when we are old, it is a haven: If in youth, it is a direct benefit antedated: If by sickness, it is the nature of our bodies: If by external violence, it is yet always the decree of Hea∣ven. It is no matter how many deaths there are, we are sure there can be but one for us.

2. Consider further, the second condition of a good death, which consists in the forsaking of all creatures, and you shall find it most punctually observed by our Saviour at the time of his death. Ferrara, a great Di∣vine, who hath written a book of the hidden Word, toucheth twelve things abandoned by our Saviour.

• 1. His apparrel, leaving himself naked.
• 2. The marks of his digni∣tie.
• 3. The Colledge of his A∣postles.
• 4. The sweetness of all comfort.
• 5. His own proper will.
• 6. The authority of virtues.
• 7. The power of Angels.
• 8. The perfect joys of his soul.
• 9. The proper clarity of his body.
• 10. The honors due to him.
• 11. His own skin.
• 12. All his bloud.

Now, do but consider his abandoning the princi∣pal of those things, how bitter it was. First, the aban∣doning of nearest and most faithfull friends, is able to afflict any heart: Behold him forsaken by all his so well-beloved Disciples, of whom he had made choice (amongst all mortal men) to be the depositaries of his doctrine, of his life, of his bloud. If Judas be at the mystery of his Passion, it is to betray him. If S. Peter be there assisting, it is to deny him: If his sorrow∣full mother stand at the foot of the Cross, it is to in∣crease the grief of her Son; and after he had been so ill handled by his cruel executioners, to crucifie him a∣gain by the hands of Love. The couragious Mother, to triumph over her self by a magnanimous constan∣cy, was present at the execution of her dear Son. She fixed her eyes upon all his wounds, to engrave them deep in her heart. She opened her soul wide, to re∣ceive that sharp piercing sword, with which she was threatened by that venerable old Simeon at her Puri∣fication: And Jesus, who saw her so afflicted for his sake, felt himself doubly crucified upon the wood of the Cross, and the heart of his dear Mother. We know it by experience, that when we love one ten∣derly, his afflictions and disgraces will trouble us more than our own, because he living in us by an affection∣ate life, we live in him by a life of reason and election. Jesus lived and reposed in the heart of his blessed Mo∣ther, as upon a Throne of love, and as within a Para∣dise of his most holy delights. This heart was be∣fore as a bed covered with flowers: But this same heart (on the day of his Passion) became like a scaf∣fold hanged with mourning, whereupon our Saviour entered, to be tormented and crucified upon the cross of love, which was the Cross of his Mother. This ad∣mirable Merchant, who descended from Heaven to accomplish the business of all Ages; (who took upon him our miseries, to give us felicities) was plunged within a sea of bloud; and in this so precious ship∣wrack, there remained one onely inestimable pearl, (which was his divine Mother) and yet he abandons her, and gives her into the hand of his Disciple. Af∣ter he had forsaken those nearest to him, see what he does with his body; Jesus did so abandon it (a little before his death) that not being content onely to de∣liver it as a prey to sorrow, but he suffered it to be ex∣posed naked, to the view of the world. And amongst his sharpest dolours, (after he had been refused the drink which they gave to malefactours, to strengthen them in their torments) he took for himself vinegar and gall. O what a spectacle was it to see a body torn in pieces, which rested it self upon its own wounds, which was dying every moment, but could not die, because that life distilled by drops? What Martyr did ever endure, in a body so sensible and delicate, ha∣ving an imagination so lively, and in such piercing do∣lours,

mixt with so few comforts? And what Mar∣tyr did suffer for all the sins of the whole world, as he did, proportioning his torments according to the fruits which were to proceed from his Cross? Per∣haps, O faithfull soul, thou lookest for a mans body in thy Jesus, but thou findest nothing but the appear∣ance of one, crusted over with gore bloud: Thou seekest for limbs, and findest nothing but wounds: Thou lookest for a Jesus, which appeared glorious upon Mount Tabor, as upon a Throne of Majestie, with all the Ensigns of his Glory, and thou findest onely a skin all bloudy, fastened to a Cross between two thieves. And if the consideration of this cannot bring drops of bloud from thy heart, it must be more insensible than a diamond.

3. To conclude, observe the third quality of a good death, which will declare it self by the exercise of great and heroick virtues. Consider that incompara∣ble mildness which hath astonished all Ages, hath en∣couraged all virtues, hath condemned all revenges, hath instructed all Schools, and crowned all good a∣ctions: He was raised upon the Cross, when his do∣lours were most sharp and piercing; when his wounds did open on all sides, when his precious bloud shed up∣on the earth, and moistened it in great abundance; when he saw his poor clothes torn in pieces, and yet bloudy in the hands of those who crucified him. He considered the extream malice of that cruel people, how those which could not wound him with iron, pierced him with the points of their accursed tongues. He could quickly have made fire come down from Heaven upon those rebellious heads. And yet forget∣ting all his pains to remember his mercies, he opened his mouth, and the first word he spake, was in favour of his enemies, to negotiate their reconciliation, be∣fore his soul departed. The learned Cardinal Hugues admiring this excessive charity of our Saviour to∣ward his enemies, applies excellent well that which is spoken of the Sun in Ecclesiasticus. He brings news to all the world at his rising, and at noon day he burns the earth, and heats those furnaces of Nature, which make it produce all her feats.

So Jesus the Sun of the intelligible world, did ma∣nifest himself at his Nativity; as in the morning. But the Cross was his bed at noon, from whence came those burning streams of Love, which enflame the hearts of all blessed persons, who are like furnaces of that eternal fire, which burns in holy Sion.

On the other part, admire that great magnanimity which held him so long upon the Cross, as upon a throne of honour and power; when he bestowed Pa∣radise upon a man that was his companion in suffer∣ing. I cannot tell whether in this action we should more admire the good fortune of the good thief, or the greatness of Jesus. The happiness of the good thief; who is drawn for a cut-throat to prison; from prison to the Judgement-hall, from thence to the Cross, and thence goes to Paradise, without needing any other gate, but the heart of Jesus.

On the other side, what can be more admirable than to see a man crucified, to do that act, which must be performed by the living God, when the world shall end? To save some, to make others reprobate, and to judge from the heighth of his Cross, as if he sate up∣on the chiefest throne of all Monarchs.

But we must needs affirm, that the virtue of pati∣ence in this, holds a chief place, and teaches very ad∣mirable lessons. He endures the torments of body, and the pains of spirit, in all the faculties of his soul, in all the parts of his virgin flesh; and by the cruelty and multiplicity of his wounds, they all become one onely wound, from the sole of his foot, to the top of his head.

His delicate body suffers most innocently, and all, by most ingrate and hypocritical persons, who would colour their vengeance with an apparance of holi∣ness. He suffers without any comfort at all, and (which is more) without bemoaning himself; he suf∣fers whatsoever they would, or could lay upon him, to the very last gasp of his life. Heaven wears mourn∣ing upon the Cross; all the Citizens of Heaven weep over his torments; the earth quakes; stones rend them∣selves; Sepulchers open; the dead arise: Onely Jesus dies unmoveable upon this throne of patience.

To conclude, who would not be astonished at the tranquility of his spirit, and amongst those great con∣vulsions of the world, which moved round about the Cross, amongst such bloudy dolours, insolent cries, and insupportable blasphemies, how he remained up∣on the Cross, as in a Sanctuary, at the foot of an Altar, bleeding, weeping, and praying, to mingle his prayers with his bloud and tears. I do now understand why the Wiseman said, He planted Isles within the Abyss, since that in so great a Gulf of afflictions, he shewed such a serenity of spirit; thereby making a Paradise for his Father (amongst so great pains) by the sweet perfume of his virtues. After he had prayed for his enemies, given a promise of Paradise to the good thief, and recommended his Mother to his Disciple, he shut up his eyes from all humane things, entertain∣ing himself onely with prayers and sighs to his Hea∣venly Father. O that at the time of our deaths, we could imitate the death of Jesus, and then we should be sure to find the streams of life.

Aspirations.

O Spectacles of horrour, but Abyss of goodness and mercy. I feel my heart divided by horrour, pitie, hate, love, execration, and adoration. But my admiration being ravished, carries me beyond my self. Is this then that bloudy sacrifice which hath been expected from all Ages? This hidden mystery, this profound knowledge of the Cross; this dolorous Je∣sus; which makes the honourable amends between Heaven and earth, to the eternal Father, for expiation of the sins of humane kind.

Alas, poor Lord, thou hadst but one life, and I see a thousand instruments of death, which have taken it away. Was there need of opening so many bloudy doors, to let out thine innocent soul? Could it not part from thy body without making (on all sides) so many wounds? which after they have served for the objects of mens cruelty, serve now for those of thy mercy? O my Jesus, I know not to whom I speak, for I do no more know thee in the state thou now art; or if I do, it is onely by thy miseries, because they are so excessive, that there was need of a God to suffer what thou hast endured. I look upon thy dis∣figured countenance, to find some part of thy resem∣blance, and yet can find none but that of thy love. Alas, O beautifull head, which dost carry all the glo∣ry of the highest Heaven, divide with me this dolor∣ous Crown of Thorns; they were my sins which sow∣ed them, and it is thy pleasure that thine innocency should mow them. Give me, O Sacred mouth, give me that Gall which I see upon thy lips: suffer me to sprinkle all my pleasures with it, since after a long continuance, it did shut up and conclude all thy do∣lours. Give me, O Sacred hands, and adored feet, the Nails which have pierced you: love binds you fast enough to the Cross without them. But do thou, O Lord, hold me fast to thy self, by the chain of thine immensity.

O Lance, cruel Lance, Why didst thou open that most precious side? Thou didst think perhaps to find there the Sons life, and yet thou foundest nothing but the Mothers heart. But without so much as thinking what thou didst, in playing the murderer, thou hast made a Sepulcher, wherein I will from henceforth bury my soul. When I behold these wounds of my dear Saviour, I do acknowledge the strokes of my own hand: I will therefore likewise engrave there

my repentance: I will write my conversion with an eternal Character. And if I must live, I will never breathe any other life, but that onely which shall be produced from the death of my Jesus crucified.

The Gospel for Easter-day, S. Mark 16.

ANd when the Sabbath was past, Mary Magda∣lene, and Mary of James, and Salome bought spices, that coming, they might anoint Jesus. And very early the first of the Sabbaths, they come to the Mo∣nument: the Sun being now risen. And they say one to another, who shall roll us back the stone from the door of the Monument? And looking, they saw the stone rolled back. For it was very great. And entering into the Monument, they saw a young man sitting on the right hand, covered with a white Robe: and they were astoni∣ed. Who saith to them, Be not dismayed, you seck Jesus of Nazareth that was crucified: he is risen, he is not here, behold the place where they laid him. But go, tell his Disciples, and Peter, that be goeth before you into Galilee: there you shall see him, as he told you.

Moralities.

1. THe Sepulcher of Jesus becomes a fountain of life, which carries in power, all the glo∣ries of the highest Heaven. Our Saviour riseth from thence, as day out of the East, and appears as triumphant in the ornaments of his beauties, as he had been humbled by the excess of his mercies. The rage of the Jews looseth here its power, death his sting, Satan his kingdom, the Tomb his corruption, and hell his conquest. Mortality is destroyed, life is illuminated; all is drowned in one day of glory, which comes from the glorious light of our Redeemer. It is now (saith Tertullian) that he is revested with his Robe of Honour, and is acknowledged as the eternal Priest for all eternity. It is now (saith S. Gregory Na∣zianzen) that he re-assembles humane kind (which was scattered so many years by the sin of one man) and placeth it between the arms of his Divinity. This is the Master-piece of his profound humility; and I dare boldly affirm (saith S. Ambrose) that God had lost the whole world, if this Sacred Virtue, which he made so clearly shine in his beloved Son, had not put him into possession of his Conquests. We should all languish after this Triumphant state of the Resurre∣ction, which will make an end of all our pains, and make our Crowns everlasting.

2. Let us love our Jesus as the Maries did, that, with them, we may be honoured with his visits. Their love is indefatigable, couragious and insatiable. They had all the day walkt round about the Judgement-Hall, Mount Calvary, the Cross, and the Sepulcher. They were not wearied with all that: And night had no sleep to shut up their eyes. They forsook the Image of death, which is sleep, to find death it self, and never looked after any bed, except the Sepul∣cher of their Master; They travel amongst darkness, pikes, launces, the affrights of Arms, and of the night, nothing makes them afraid. If there appear a diffi∣culty to remove the stones, love gives them arms. They spare nothing for their Master and Saviour: They are above Nicodemus and Joseph, they have more exquisite perfumes, for they are ready to melt and distil their hearts upon the Tomb of their Ma∣ster. O faithfull lovers, seek no more for the living amongst the dead: That cannot die for love, which is the root of life.

3. The Angel in form of a young man (covered with a white Robe) shews us, that all is young and white in immortality. The Resurrection hath no old age; it is an age, which can neither grow, nor dimi∣nish. These holy Maries enter alive into the sepulcher, where they thought to find death, but they learn news of the chiefest of lives. Their faith is there con∣firmed, their piety satisfied, their promises assured, and their love receives consolation.

Aspirations.

I Do not this day look toward the East, O my Je∣sus, I consider the Sepulcher, it is from thence this fair Sun is risen. O that thou appearest ami∣able, dear Spouse of my soul. Thy head, which was covered with thorns, is now crowned with a Diadem of Stars, and Lights, and all the glory of the highest Heaven rests upon it. Thine eyes, which were eclipsed in bloud, have enlightened them with fires and deli∣cious brightness, which melt my heart. Thy feet and hands, so far as I can see, are enamel'd with Rubies, which, after they have been the objects of mens cru∣elty, are now become eternal marks of thy bounty. O Jesus, no more my wounded, but my glorified Jesus, where am I? What do I? I see, I flie, I swound, I die, I revive my self with thee. I do beseech thee, my most Sacred Jesus, by the most triumphant of thy glories, let me no more fall into the image of death, nor into those appetites of smoke and earth, which have so ma∣ny times buried the light of my soul. What have I to do with the illusions of this world? I am for Hea∣ven, for Glory, and for the Resurrection, which I will now make bud out of my thoughts, that I may hereafter possess them with a full fruition.

The Gospel upon Munday in Easter-week, S. Luke the 24.

ANd behold, two of them went the same day into a Town, which was the space of sixty furlongs from Jerusalem, named Emmaus. And they talk∣ed betwixt themselves of all those things that had chan∣ced. And it came to pass, while they talked and reason∣ed with themselves, Jesus also himself approching, went with them, but their eyes were held, that they might not know him. And he faid to them, What are these com∣munications that you confer one with another walking, and are sad? And one, whose name was Cleophas, an∣swering, said to him, Art thou onely a stranger in Je∣rusalem, and hast not known the things that have been done in it these dayes? To whom he said, What things? And they said, Concerning Jesus of Naza∣reth, who was a man, a Prophet, mighty in work and word before God and all the people. And how our chief Priests and Princes delivered him into condemnation of death, and crucified him. But we hoped that it was he that should redeem Israel: And now besides all this, to day is the third day since these things were done. But certain women also of ours made us afraid; who, before it was light, were at the Monument, and not finding his body, came, saying, That they saw a vision also of Angels, who say that he is alive. And certain men of ours went to the Monument; and they found it so as the women said, but him they found not.

And he said to them, O foolish, and slow of heart, to believe in all thing which the Prophets have spoken. Ought not Christ to have suffered these things, and so enter into his glory? And beginning from Moses and all the Prophets, he did interpret to them in all the Scri∣ptures, the things that were concerning him. And they drew nigh to the Town whither they went; and he made semblance to go further. And they forced him, saying, Tarry with us, because it is toward night, and the day now far spent, and he went in with them. And it came to pass, while he sate at the table with them, he took bread, and blessed, and brake, and did reach to them. And their eyes were opened, and they knew him: and he vanished out of their sight. And they

said to the other, Was not our heart burning in us whiles he spake in the way, and opened unto us the Scri∣ptures? And rising up the same hour, they went back into Jerusalem, and they found the eleven gathered to∣gether, and those that were with them, saying▪ That our Lord is risen indeed, and hath appeared to Simon. And they told the things that were done in the way: and how they knew him in the breaking of bread.

Moralities.

1. IT is a strange thing, that God is always with us, and we are so little with him. We have our being, our moving, our life from him: he car∣ries us in his arms, he keeps us as a nurse doth her dear child; and yet all this while we scarce know what he is, and use him so often as a stranger. He is in our being, and yet we keep him far from our heart, as a dead man, who is quite forgotten. And Enoch walk∣ed with him, and for that he was taken from the conversation of men, and reserved for Paradise. To speak truth, our soul should always be languishing af∣ter her Jesus, and count it a kind of Adultery to be separated from him, so much as by thought. Let us learn a little to talk with him; we commonly have that in our tongue, which we keep in our heart. Let us sweeten the sadness of our pilgrimage, by the con∣templation of his beauties. Let us look upon him as God and man; the God of gods; the Man of men; our great Saviour and Prophet, powerfull both in word and work; for if his word be thunder, his life is a lightening. He hath been here doing good to all the world, and suffering hurt from all the world; doing good without reward, and enduring evil without impatience. We all pass here as Torrents into valleys; the onely question is of our passing well: whether we look on worldly goods as on waters which pass under a bridge, and as upon the furniture of an Inn which is none of ours. If we be embark∣ed in the Vessel of life, let us not amuse our selves to gather Cockles upon the shore; but so, that we may always have our eyes fixt upon Paradise.

2. Two things do hinder those Pilgrims from knowing Jesus as they should. The one is, their eyes are dazeled; and the other is, the little account they make of the Cross, which drives them into the mis∣trust of the Resurrection. And this is it which cros∣seth us all our life, and so oft diverts us from the point of our happiness. Our eyes are dazeled with false lights of the world, they are darkened with so many mists and vapours of our own appetites and passions, that we cannot see the goods of heaven in the bright∣est of their day. Worldly chains have a certain effe∣ctive vigour and pleasure, which is onely painted, but they have a most certain sorrow, and a most uncertain contentment: They have a painful labour, and a ti∣morous rest: A possession full of misery, and void of all beatitude. If we had our eyes well opened, to pe∣netrate and see what it is, we should then say of all the most ravishing objects of the world; How sense∣less was I when I courted you? O deceitfull world, thou didst appear great to me, when I saw thee not as thou art: But so soon as I did see thee rightly, I did then cease to see thee: for thou wast no more to me but just nothing. We run in full career after all that pleaseth our sense, and the Cross, which is so much preached to us, is much more upon our Altars, than in our hearts. We will not know, that the throne of Mount Calvarie, is the path-way to Heaven; and as this truth wanders from our hearts, Jesus departs from our eyes. Let us at least pray Jesus to stay with us, for it is late in our hearts, and the night is far ad∣vanced by our want of true light. We shal not know Jesus by discourse, but by feeding him in the persons of his poor, since he gives the continual nourishment of his body.

Aspirations.

O Onely Pilgrim of the world, and first dwel∣ler in the heart of thy heavenly Father, what a pilgrimage hast thou made, descending from Heaven to earth, and yet without forsaking Heaven? Thou hast markt thy steps by thy conquests: made visible thy way by thine own light, thou hast watered it with thy precious bloud, and paved it with thy wounds. O what a goodly thing it is to walk with thee, when thou openest thy sacred mouth, as the o∣pening of a temple, to discover the beauties and my∣steries of it. O that is most pleasing to understand that mouth, which distils so much honey through lips of Roses. But wherefore (My good Lord) art thou pleased to hide thy self from a soul which lan∣guishes after thee? Take away the vail from mine eyes, and suffer thy self to be seen in the vesture of thy heavenly beauties. If I must bear the Cross, and pass by the throne of Mount Calvarie, to come to Heaven, I most humbly submit to thy divine pleasure, that I may possess all that thou art.

The Gospel upon Tuesday in Easter week, S. Luke the 24.

ANd whiles they spake these things, Jesus stood in the midst of them, and he saith to them, Peace be to you, It is I, fear not. But they being trou∣bled and frighted, imagined they saw a Spirit. And he saith to them, Why are you troubled, and cogitations a∣rise in your hearts? See my hands and feet, that it is I my self, handle, and see: for a spirit hath not flesh and bones, as you see me to have. And when he had said this, he shewed them his hands and feet. But they yet not be∣lieving, and marvelling for joy, he said, Have you here any thing to be eaten? But they offered him a piece of fish broiled, and a honey-comb. And when he had eaten before them, taking the remains, he gave to them. And he said to them, These are the words which I spake to you when I was yet with you, that all things must needs be fulfilled, which are written in the Law of Moses, and the Prophets, and the Psalms, of me. Then he opened their understanding, that they might understand the Scriptures. And he said to them, That so it is written, and so it behoved Christ to suffer, and to rise again from the dead the third day, and penance to be preached in his Name, and remission of sins unto all Nations.

Moralities.

1. WE think sometimes that Jesus is far from us, when he is in the midst of our heart: he watches over us, and stretches out his divine hands for our protection. Let us live always as if we were actually in his presence, before his eyes, and in his bosom. An ancient Tradition doth ob∣serve, that after our Lords Ascension, the Apostles did never eat together, but they left the first napkin, for their good Master, conceiving, that according to his promise, he was always with them: Let us accu∣stom our selves to this exercise of Gods presence: It is a happy necessity to make us do well, to believe and apprehend that our Judge is always present. If respect make him formidable, love will teach us, that he is the Father of all sweetness. There can be no greater comfort in this world, than to be present in heart and body with that which we love beast.

2. Jesus is taken by his Apostles for a Spirit, be∣cause after the Resurrection he pierced the walls, and appeared suddenly as Spirits do. S. Paul also saith, in the second to the Corinthians, that now we do no more know Christ according to the flesh, that is to say, by the passions of a mortal body, as S. Epiphanius

doth expound it. We must make little use of our bo∣dies, to converse with our Jesus, who hath taken up∣on him the rare qualities of a Spirit. We must raise our selves above our senses, when we go to the Fa∣ther of light, and the Creatour of sense. He teaches us the life of Spirits, and the commerce of Angels, and makes assayes of our immortality, by a body now immortal. Why are we so tied to our sense, and glued to the earth? Must we suffer our selves to en∣ter into a kingdom of death, when we are told of the resurrection of him, who is the Authour of all lives?

3. Admire the condescending and bounties of our Lord to his dear Disciples. He that was entered into the kingdom of spirits, and immortal conversation, suffers his feet and hands to be touched, to prove in him the reality of a true body. He eats in presence of his Apostles, though he was not in more estate to di∣gest meat, than the Sun is to digest vapours. He did no more nourish himself with our corruptible meats, than the Stars do by the vapours of the earth. And yet he took them to confirm our belief, and to make us familiar with him. It is the act of great and gene∣rous spirits to abase themselves, and condescend to their inferiours. So David being anointed King, and inspired as a Prophet, doth not shew his person terrible in the height of his great glory, but still re∣tained the mildness of a shepheard. So Jesus, the true Son of David (by his condescending to us) hath con∣secrated a certain degree, whereby we may ascend to Heaven. Are not we ashamed that we have so little humility or respect to our inferiours, but are always so full of our selves; since our Lord, sitting in his Throne of glory and majesty, doth yet abase himself to the actions of our mortal life? Let it be seen by our hands whether we be resuscitated, by doing good works, and giving liberal alms: Let it appear by our feet, that they follow the paths of the most holy per∣sons. Let it be seen by our nourishment (which should be most of honey) that is, of that celestial sweetness which is extracted from prayer. And if we seem to refuse fish, let us at least remain in the element of piety, as fish is in water.

Aspirations.

THy love is most tender, and thy cares most generous (O mild Saviour.) Amongst all the torrents of thy Passion, thou hast not tast∣ed the waters of forgetfulness. Thou returnest to thy children, as a Nightingale to her little nest: Thou dost comfort them with thy visits, and makest them fami∣liar with thy glorious life. Thou eatest of a honey-comb by just right, having first tasted the bitter gall of that unmercifull Cross. It is thus, that our sor∣rows should be turned into sweets. Thou must al∣ways be most welcome to me in my troubles, for I know well, that thou onely canst pacifie, and give them remedy. I will govern my self toward thee, as to the fire: too much near familiarity will burn us; and the want of it will let us freeze: I will eat honey with thee in the blessed Sacrament; I know that many there do chew, but few receive thee worthily. Make me (O Lord) I beseech thee, capable of those which here on earth shall be the true Antepasts to our fu∣ture glory.

The Gospel upon Low-Sunday, S. John the 20.

THerefore when it was late that day, the first of the Sabbaths, and the doors were shut where the Disci∣ples were gathered together for fear of the Jews, Jesus came and stood in the midst, and saith to them, Peace be to you. And when he had said this, he shewed them his hands and side. The Disciples therefore were glad when they saw our Lord. He said therefore to them again, Peace be to you. As my Father hath sent me, I also do send you. When he had said this, he breathed upon them, and he said to them, Receive ye the Holy Ghost; Whose sins you shall forgive, they are forgiven them; and whose you shall retain, they are retained. But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came: the other Disciples therefore said to him, We have seen our Lord. But he said to them, Un∣less I see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe.

And after eight days, again his Disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace be to you. Then he saith to Thomas, Put in thy finger hither, and see my hands, and bring hither thy hand, and put it into my side, and be not incredulous, but faithfull. Thomas answered and said to him, My Lord and my God: Je∣sus saith to him, Because thou hast seen me, Thomas, thou hast believed: Blessed are they that have not seen, and have believed.

Moralities.

1. JEsus the Father of all blessed harmonies (after so many combats) makes a general peace in all nature. He pacifieth Limbo, taking the holy Fa∣thers out of darkness, to enjoy an eternal light, and sending the damned to the bottom of hell. He pa∣cifieth the earth, making it from thenceforth to breathe the air of his mercies. He pacifieth his Apo∣stles, by delivering them from that profound sadness, which they conceived by the imaginary loss of their dear Master. He pacifieth Heaven, by sweetening the sharpness of his Heavenly Father, quenching by his wounds, the fire which was kindled of his just anger. Every thing smileth upon this great Peace-maker: Nature leaveth her mourning, and putteth on robes of chearfulness, to congratulate with him his great and admirable conquests. It is in him that the Heavenly Father (by a singular delight) hath poured out the fullness of all Graces, to make us an eternal dwelling, and to reconcile all in him, and by him; pacifying by his bloud from the Cross, all that is upon earth, and in Heaven. This is our Joshua, of whom the Script∣ure speaketh, that he clears all differences, and appea∣seth all battels. No stroke of any hammer or other iron, was heard at the building of Solomon's Temple; and behold the Church (which is the Temple of the living God) doth edifie souls with a marvellous tranquilitie.

2. The Sun is not so well set forth by his beams, as our Saviour is magnificently adorned, with his wounds. Those are the characters which he hath en∣graved upon his flesh, alter a hundred ingenious fa∣shions. The Ladies count their pearls and diamonds, but our Saviour keeps his wounds, in the highest at∣tire of his Magnificences. It is from thence, that the beauty of his body, taketh a new state of glory, and our faith in the resurrection is confirmed: that the good fill themselves with hope, miscreants with ter∣rour, and Martyrs find wherewith to enflame their courage. These divine wounds open themselves as so many mouthes, to plead our cause before the Celestial Father. Our Saviour Jesus never spake better for us, than by the voice of his precious Bloud. Great inqui∣ry hath been made for those mountains of myrrh and frankincense, which Solomon promiseth in the Canticles, but now we have found them in the wounds of Jesus. It is from thence that there cometh forth a million of sanctified exhalations of sweetness, of peace and pro∣pitiation, as from an eternal Sanctuary. A man may say they are like the Carbuncle, which melteth the wax upon which it is imprinted, for they melt our hearts by a most profitable impression. At this sight the Eternal Father calms his countenance, and the

sword of his Justice returneth into the sheath. Shall not we be worthy of all miseries, if we do not arm these wounds against us, which are so effectual in our behalf? And if this bloud of our Abel (after it hath reconciled his cruel executioners) should find just matter to condemn us for our ingratitudes? John the Second, King of Portugal, had made a sacred vow, never to refuse any thing which should be asked of him in the virtue of our Saviour's wounds; which made him give all his silver vessel to a poor gentle∣man, that had found out the word. And why should not we give our selves to God, who both buyeth and requireth us by the wounds of Jesus?

3. Jesus inspireth the sacred breath of his mouth upon the Apostles, as upon the first fruits of Chri∣stianity: to repair the first breath, and respiration of lives, which the Authour of our race did so misera∣bly lose. If we can obtain a part of this, we shall be like the wheels of Ezechiels mysterious chariot, which are filled with the spirit of life. That great Divine called Matthias Vienna, said, That light was the sub∣stance of colours, and the spirit of Jesus is the same of all our virtues. If we live of his flesh, there is great reason we should be animated by his Spirit. Happy a thousand times are they, who are possessed with the the Spirit of Jesus, which is to their spirit as the ap∣ple of the eye. S. Thomas was deprived of this amo∣rous communication, by reason of his incredulitie. He would see with his eyes, and feel with his hands, that which should rather be comprehended by faith: which is, an eye blessedly blind: which knoweth all within its own blindness, and is also a hand, which re∣maining on earth, goeth to find God in Heaven.

Aspirations.

GReat Peace-maker of the world, who by the effusion of thy precious bloud, hast pacified the wars of fourty ages, which went before thy death. This word of peace hath cost thee many bat∣tels, many sweats and labours, to cement this agree∣ment of Heaven and earth, of sence and reason, of God and man. Behold thou art at this present like the Dove of Noah's Ark, thou hast escaped a great deluge of passions, and many torrents of dolours, thrown head-long one upon another. Thou bring∣est us the green Olive branch, to be the mark of thy eternal alliances. What? Shall my soul be so auda∣cious and disordered, as to talk to thee of war, when thou speakest to her of peace? To offer thee a wea∣pon, when thou offerest her the Articles of her re∣conciliation, signed with thy precious bloud? Oh, what earth could open wide enough her bosom to swallow me, if I should live like a little Abiram, with a hand armed against Heaven, which pours out for me nothing but flowers and roses? Reign (O my sweet Saviour) within all the conquered powers of my soul, and within my heart as a conquest which thou hast gotten by so many titles. I will swear up∣on thy wounds, which after they have been the mo∣numents of thy fidelity, shall be the adored Altars of my vows and sacrifices. I will promise thereup∣on, an inviolable fidelity to thy service. I will live no more but for thee since thou hast killed my death in thy life, and makest my life flourish within thy triumphant Resurrection.

FINIS.

Notes

• * 1.1

  A Farse is a French Jig, wherein the faces of all the actours a••e whited over with meal.
• * 1.2

  Ego sum vermis & non home. Psalm 21.