The Christian sodality, or, Catholick hive of bees sucking the hony of the Churches prayers from the blossome of the word of God blowne out of the epistles and Gospels of the divine service throughout the yeare / collected by the puny bee of all the hive, not worthy to be named otherwise than by these elements of his name: F. P.

On the Feast of Pentecost, OR, On WHIT-SUNDAY.

The Antiphon. ACTS 2. v. 1.

ON this day are compleat all the dayes of Pentecost. Allelujah. This day the ho∣ly Ghost did appear to the Disciples in fire, and gave unto them gifts of graces, sent them over all the world to preach and testifie, that he which shall believe, and be baptized shall be saved. Alleluja.

Vers. The Apostles did speak with divers tongues. Alleluja.

Resp. The wonderfull works of God. Alleluja.

The Prayer.

O God who on this day hast taught the hearts of the Faithfull, by the Illumination of the ho∣ly Ghost, grant unto us in the same Spirit, to relish those things that are right, and ever to rejoyce in his consolation.

The Illustration.

IF we look back to the three last Sundayes-prayers, we shall find them all, as it were, preparatives to this, which we now make to day, of relishing those things that are right, and rejoycing in the consolation of the holy Ghost. And indeed our B. Saviours whole life and death had no other aim, then by making God man, to winn man into an affection of deity, and of being content to become God, and when by the last mystery of humane redemption (as far as lay on our Savi∣ours part) his glorious Ascension, we were brought to devote our wills, and our hearts affections sincerely to the service of Almighty God; now we are led into that holy School, and unto that heavenly Master, where we shall be taught, how to set our hearts right to his heavenly Majestie; and this by the Illumination of the holy Ghost: which that we may do the better, see how to day we pray, that in the same Spirit we may relish those things which are right, and rejoyce in the consola∣tion thereof: as if in this School flesh and bloud were to have no place, which had so far, (and so long) mis-led us; and in∣deed the very Apostles themselves, so long as they looked up∣on Jesus Christ, as man, they did not relish the pure service of Almighty God, they were not set right in their hearts affecti∣ons, they doted upon flesh and bloud, and so fell into the er∣rours thereof: S. Peter of denying Christ in his afflictions, S. Thomas of doubting of his Resurrection; but we never heard, that after the coming of the holy Ghost, any of the Apostles fell into those or any other errours in the rectitude of their service towards Almighty God; but were alwayes in the right, and took content in nothing that was wrong, or swar∣ving from the doctrine of their Master our Saviour Jesus Christ: And why this? Because the holy Ghost, who was the Spirit of Truth, had possessed them, and taught them all truth, and made them not onely relish it, but disrelish all things that were contrary thereunto.

Nor is it without reason, that erring man in his most so∣lemn

prayer should beg the grace of God, to relish what is right; for we never please our selves with what we do not re∣lish, nor do we ever relish what displeaseth us; whereas to re∣lish what is right, is to relish at least what is pleasing unto God, however it doth oftentimes nor please our selves: and therefore in this grand day, when we are to be weaned from the nurse of flesh and bloud, and brought into the school of Spirit, and are to ask our Master a boon, now we see his hands full of bounty and benevolence, we are taught to beg that we may relish and take content in whatsoever is right to∣wards God, be it never so averse to our selves; because our teeth being set on edge with flesh and bloud, and our mouths quite out of taste with Spirituall food, nothing is of more import to us, then that we may relish such meat, as we must hereafter live and nourish by; Spirituall consolations, not earthly delectations any more, for the first, set us (and our hearts affections) right to God, the last, draws us headlong to death. Now it will be the least of our cares to day, to ad∣just this prayer unto the Epistle, since this is altogether of the coming down of the holy Ghost into the school of spi∣rituall comfort, where he is to reade his lessons to mens hearts, as this prayer tells us, and as we read Jerem. 31.33. I will write my law in their hearts; whence it is, holy Church to day takes the Antiphon out of the Epistle, rather then out of the Gospel; and yet rather makes it, then takes it, for though the sense be the same, neverthelesse the letter is not so: which per∣haps was mysteriously contrived, to shew, that as soon as the holy Ghost came down to teach, the Church was able of her self to reade a lesson to her children; and immediately we see S. Peter preached: but indeed as the Gospels ever tell us the stories of our Saviour's life, so the Acts of the Apostles tell us the history of the holy Ghost, first that of the fact, when, and how he came, next that of the effect, how prodigiously he wrought in the hearts of those he did descend upon: so the Epistle being to day out of the Acts of the Apostles, is (as the gospel of the holy Ghost) made the place whence Preachers take their texts, or whereunto at least they drive the design of

all their Sermons. And to this the prayer is apparently suited, yet it is not therefore unsuitable to the Gospel also of the day: wherein S. John tells us (in our Saviours name) he that lo∣veth me observes my words, which is in effect to say, doth relish my words, doth relish that which is right; for nothing more right, then the word of God; since we may take that for verity and rectitude it self, especially being taught us by the holy Ghost, who, this Gospel tells, was to come purposely to teach us truth, the truth of that word, by the Illumination of his holy Spirit, and was to make the often dead letter of that word to be the life of our Souls: for so it must needs be, when it brings us that peace which it promiseth, namely another manner of peace then the world giveth, which is alwayes mixed with war; for whoever relisheth what is right, hath a true peace within his conscience, and so is at no variance or war at all. In a word, the Gospel being out of the story of our Saviours Life, tells us the effect of this fact, the fruit we shall receive by the coming of the Holy Ghost, by relishing those things that are right, and by rejoycing in the consolation of this holy Spirit, that comes to read lessons of Divine Love unto our hearts, and to wean us from the humane affections we have unto creatures, and consequently this Gospel wants no ad∣justing to the Epistle and Prayer of this solemn day, but makes good still our main design in this book.

The Epistle. Acts 2.1, &c.

1 And when the dayes of Pentecost were accom∣plished, they were all together in one place.

2 And suddenly there was made a sound from hea∣ven, as of a vehement wind coming, and it fil∣led the whole house, where they were sitting.

3 And there appeared to them parted tongues, as

it were, of fire, and it sate upon every one of them:

4 And they were all replenished with the Holy Ghost, and they began to speak with divers tongues, according as the holy Ghost gave them to speak.

5 And there were dwelling at Jerusalem Jewes, devout men of every nation under heaven.

6 And when this voyce was made, the multitude came together, and was astonied in mind, be∣cause every man heard them speak in his own Tongue.

7 And they were all amazed, and marvelled, say∣ing, Are not, loe, all these that speak, Galilae∣ans?

8 And how have we heard each man our own tongue, wherein we were born?

9 Parthians, and Medians, and Elamites, and that inhabite Mesopotamia, Jewrie, and Cap∣padocia, Pontus and Asia.

10 Phrygia, and Pamphylia, Aegypt, and the parts of Lybia that is about Cyrenee, and strangers of Rome.

11 Jewes also, and Proselytes, Cretensians and Ara∣bians: we have heard them speak in our own tongues, the great works of God.

The Explication.

1. THat is to say, Fifty dayes after the Resurrection; for as the Christian Pasche is a fulfilling that Feast of the Jews, which was a figure thereof; so likewise the Chri∣stian

Pentecost is a fulfilling of the like figure of the Jewish Pentecost, or of the delivery of the Law upon Mount Sinai, by the like confirmation of the Christian Law, upon the Mount Sion, when the holy Ghost descended purposely for that end: But as the Jewish Pasche was on Saturday, (which was their Sabbath) so was the seventh Saturday after, their Pentecost, and the Christian Pasche being the day after (which was Sunday) makes the seventh Sunday following to be the Christian Pentecost, both to shew Christ did abrogate the Jewish Sabbath, by rising on Sunday, and the Jewish Pente∣cost, by sending the holy Ghost the seventh Sunday after, which proves that the Christian Religion, as it was succes∣sive to the Jewish, so it did abrogate the same. By those that were here, (in the place of the last Supper) assembled, we are not to understand onely the Twelve Apostles but also the Blessed Virgin Mary, and all the rest of the Disciples and friends of Christ, then in Jerusalem, to the number of about one hundred and twenty, as S. Luke recounts, and S. Augu∣stine gives a very pious reason for this number, saying,

What Christ did promise onely to his twelve Apostles, he performs into a ten-fold multiplyed number; for ten times twelve make just one hundred and twenty;

so Christ to shew his li∣berality made his promise good ten times over; and indeed it is usuall in Almighty God to better the expectation of his creatures.

2. The mystery of this noise or sound was, that thereby the Jews might come together out of curiosity to see what the matter was, when they heard a sudden clap like thunder, just over the place where the Apostles were assembled; and like∣wise to raise up the hearts of those within the place, to heaven, expecting hereupon something of consequence to follow: it was sudden for two reasons, First to shew it to be a voluntary and free gift of grace, such as could not be merited by any our previous preparation thereunto: Secondly, to shew the effi∣cacy of that holy grace, working to all purposes in an in∣stant, as we see it did in S. Paul, and S. Mary Magdalene, both instantaneously converted from notorious sinners, and

made eminent Saints: whence S. Ambrose sayes truly, com∣menting upon the first of S. Luke,

The grace of the holy Ghost brooks no delayings:

This sudden sound came from heaven, to shew that as Gods throne was there, so he came by his holy grace to call and to carry the Apostles, and all good Christians thither: it came like a huge high wind, to shew the effects it was to have, when the voices of those it sell upon were heard all the world over, from one end to the other, as was prophetically foretold by holy David, Psal. 18. Now we are to note, the holy Ghost hath appeared severall times in severall wayes, as first like a Pigeon or Dove upon Christ baptized, to shew the columbine simplicity of grace and good works: next like a Cloud in the Transfiguration, to shew the fertility of Christian Doctrine, falling like a fruitfull rain upon the barren souls of men, and covering them from the nocive sinne of lustfull desires. Thirdly like a Breath, to shew the manner of Christian conversion was to be by aspiration, or breathing of the holy Ghost upon our hearts, and giving us thence a spirituall life; and this was when at the last Sup∣per Christ breathing upon his Apostles said, Receive ye the holy Ghost, to remission of sinnes: Joh. 20.22. Fourthly (as here) both like fire and wind; the first to shew the holy Ghost did inflame the hearts of men to the love of God, and burn up in them all the stubble of their terrene affections; the last, to shew the efficacy that the Apostles preaching should have to convert all the world; and like a whirl-wind blow down the resistance of Princes and Potentates, as so many Towers standing in their way, and also blow all infide∣lity, all heresie, all sects and schisms quite away as so much chaff and drosse in respect of solid doctrine: not that there was a reall wind, but yet a reall sound, or rather an effect as of a reall wind, for had the wind been reall, (being so great) it had overthrown the house, and done mischief to those with∣in; and indeed the Text saith, it was a noise, like the coming of a high winde: nor was it marvell, God could produce a sound without a winde for as the fiery tongues were not reall tongues. but onely similitudes thereof, so was this noise no re∣all

wind, but onely a likenesse of it. The whole house was filled with this noise, to shew all their hearts who were within, should be filled with the Holy Ghost; for thus the Text affirms immediately, saying, vers. 4. and they were all filled with the Holy Ghost. Note; it is said they were Sitting; both to shew the rest and quiet Gods holy Spirit bringeth with it, and to shew that prayer of expectation (and such this was) is perhaps best, when it is performed sitting: thus S. Bernard (a great Saint) was noted to proceed in his deepest meditations.

3. By parted tongues is here understood tongues divided amongst many, not in themselues, as commonly Painters make them, thinking thereby to expresse the activity of fire, rising up in many-pointed flames: but the reasons why the Holy Ghost would have the forme of a tongue to declare his coming, are many: First, because the Apostles were by this coming confirmed to be the Preachers of the Gospel; and the proper instrument of a Preacher is his tongue. So the gift of tongues was first expressed by the species of a tongue: (where we are to note, this gift includes three properties, the first the knowledge of languages; the next, the true signifi∣cation of the words of different languages; the third, a vo∣lubility of tongue adapted to the several articulations re∣quisite to several Languages, and consequently a prudence to use all these in a right way) The second reason is, because a tongue hath a great affinity with a word; as therefore the Holy Ghost was the Spirit of the VVord, so he came in the species of a Tongue: and as by the word of the mind is pro∣duced the voyce of the tongue; so from the Divine word did proceed the Holy Ghost: whence the Apostle 1 Cor. 12. vers. 3. sayes, no man can say Jesus, but in the Holy Ghost. The third, as the tongue distinguisheth tastes, so doth the Holy Ghost truths from falshoods, heavenly from earthly things; insomuch, that St Paul tells us, The Animal man doth not perceive the things of the Spirit, 1 Cor. 4. Lastly, because the tongue is both the best and worst instrument of man, Proverb. 12. Death and life are in the hand of the Tongue: & Prov. 16. It is in man to prepare his heart, but the govern∣ment

of the tongue is from our Lord; wherefore there was great reason to have the gift of the Holy Ghost, to tame, rule, and sanctifie the tongues of men. As for the tongues themselves, whether they were true fire, or true tongues, is questioned; yet resolved best, that they were not truly fire but only fiery forms, like unto tongues; as some ayr condensed and made into that form, and illuminated so as to seem fire, but not to burn, be∣cause it was to set upon the heads of those it fell upon. Of their pyramidal form we give many reasons: First, to shew the Spirit of God only penetrates all deep and hard mysteries. Secondly, to shew it penetrated the very hearts of those it fell upon, and made them cordially love Almighty God. Third∣ly, it made them aspire from earth as high as heaven. Fourth∣ly, that the very tongues of those who had this gift should pe∣netrate the hearts of men to their conversion. Lastly, to shew it should give them the discretion of spirits, that had this gift, to distinguish betwixt good and bad inspirations in them∣selves, or in those they were to direct spiritually. And these tongues were rather fiery, then of any other kind, to shew, God is all a flame of Love, as Deut. 4.24. Thy God, O Israel, is a consuming fire. And therefore as the Law of Moyses (shewing Gods Will) was given with the Circum∣stances of Thunder and Lightening; so the Law of Christ now was to be confirmed by the holy Ghost with like signes, to shew it was the Will of the same God, abrogating the former, and constituting this new Law. Secondly, as all the old Prophets were authorized by circumstance of fire: Isaias his lips being touched with a coal of fire, became as we read, Chap. 6 ver. 6. like fire; and his words seemed all fiery too: and Elias being carried up in a fiery Chariot into heaven, 4 Reg. 2.11. and of Hieremias it is said, from above he sent fire into mens bones, and thereby instructed them, Thren. 2. v. 13. and Ezechiel foretelling of Christ his Chariot supported by four Cherubims, of whom he sayes, Chap. 1. v. 13. Their looks were like fire coales: all which were but types of the more univocal fire, that did accompany the election, confirmation, and conversation of the Apostles,

true Prophets of the new law, & foretellers of heavenly things. Thirdly, to shew Christ his law was a law of love, of chari∣ty, of coelestiall fire: Fourthly, to shew the effect of this love was to produce the fire of love divine in all Christian souls: Fifthly, to shew the spirit of God was searching as fire, the most subtle worker, and penetratour that is in nature. The reason why these fiery tongues were said to sit in the singular number, not plurall, upon the Apostles, was to shew that though the tongues were (and must be) many, for each to have one, yet the Spirit giving them was one, and not many, namely one onely God. And this Spirit was rather expressed setting then otherwise, to shew the constancy of Gods holy grace and gifts in those he pleaseth to bestow his speciall fa∣vours on, and their ease and rest in the possession of that Spi∣rit: as also, that the holy Ghost was to rest in the hearts of the Faithfull to the worlds end.

4. They were all replenished; whereas before they had re∣ceived the grace of God, now they had the plenitude thereof, not all alike, but some more, some lesse, according as was re∣quisite to their callings: No marvell then, if the Apostles being full of grace and the gift of tongues, they could not contain themselves, but say The Things which we have seen and heard, we cannot but speak: nay, so much they spake, that some believed they were drunk with new wine; and so it was indeed with the wine of the heavenly grape, the holy Ghost, not otherwise; and as they were inforced to speak the praises of God by the irrefragable impulse of this holy Spirit, so they spake to all purposes, that is, to the capacity and under∣standings of all hearers, of what nation soever, for they spake all kind of languages or tongues: which some will understand, as if each Apostle speaking a severall language, among them all they had all languages: others conceive that they speaking onely in their own Syro-Hebraean tongue, all the several nati∣ons understood them, as if their languages had been various, (as in this manner S. Vincentius Ferrerius preaching in Spa∣nish was understood by severall nations, as Italians, French, Flemish, English, &c. each conceiving they heard him in their

native tongue,) grounded in these words following, v. 11. We hear them speaking in our tongues. But the true sense is, they did really and truly speak (upon occasion) all languages, by the gift of Tongues bestowed on them: first, because so sayes the text, they spake in divers tongues. Secondly, because the miracle had been else wrought in the hearers, not in the spea∣kers. Thirdly, the gift or reall diversity of tongues was pro∣phesied by Isaias chap. 28. In other tongues, and in other lips will I speak unto this people: therefore it must be fulfilled, as was affirmed so to be by S. Paul, 1 Cor. 14.21. I give my God thanks, that I speak with the tongue of you all. Besides Christ in S. Mark cap. 16. v. 17. did promise this gift, say∣ing, They shall speak with new tongues. Fourthly, because so the Church hath ever taught us. Fifthly, else many miracles must concurre to one work, as in the speaker and the hearer too. Though this doth not deny, but the Apostles might as well by one language speak intelligibly to all hearers of seve∣rall nations, as S. Vincentius did: To conclude, as they were sent to all nations, so assuredly they had the gift of all lan∣guages, as also the B. Virgin, S. Mary Magdalene, and all the one hundred and twenty then present had the same gift: yet so as they did not use it, but as the holy Ghost inspired them to speak upon just occasions; and then in such manner as was most excellent, and best suiting to all purposes, because the works of God are ever perfect, Deut. 3••.4. and this was such: so that it is credible, they never made use of this gift, but to Gods honour and glory, at least they ever surely aimed thereat, how be it as humane creatures they might erre in some circumstantials of their actions, as S. Paul repre∣hended some excesses in that kind, especially in women speak∣ing in Churches by this gift of tongues.

5. This diversity of nations was there, upon occasion of the legall Feast of the Jewish Pentecost, as above, whereunto great conflux of nations was usuall, as Exod. 23.17. it was commanded; but more then ordinary in Jerusalem, it being the Metropolis or head City of the Jews, and the seat of their chief Synagogue: so by dwelling is here understood

making some stay for a time onely, not being constant In∣habitants. By religious, is understood only devout men, not such as now (by vowes) receive that denomination: though with all this confluxe of people was credibly now more then ordinary, because God had so ordained it, to celebrate the better this Christian Pentecost, by the avowment of all na∣tions, witnessing the prodigious truth of this unparalleld mi∣racle, of the descent, or coming of the Holy Ghost in way of fiery tongues.

6. By the voyce, is understood that of the sudden lowd wind drawing many to the place, and that wherewith the Apostles spake, which argued there was a grace more then ordinary, accompanying their speech, after this gift of tongues was bestowed on them: so as the multitude of Nations (repre∣senting the whole world in little) assembled suddenly at this place, and was strucken with admiration and indeed confusi∣on of mind, some thinking one thing, some another; some trembling to see Christ so glorified now in his Apostles and Friends, who had by them been persecuted to death; others not knowing what was the reason, but inquiring; in fine all severally strucken upon several conceits they made of the pro∣digy, every one hearing ignorant men and strangers speak in their own language, or tongue.

7. This Verse shewes, that was the main cause of their amazement, seeing the Apostles who were Galilaeans, (men given more to study the Sword, then the Word) speak the different Languages of all other several Nations in the World.

8. As by this Verse appeares they did.

9. 10. 11. There were two Elams, one in Persia, the other in Media, and probably Elamites of both were here. There is little to be said of this enumeration of so many nations and people here assembled, onely to observe many are specified, to shew more (indeed all) were present; that is to say, some out of every Nation: and though those of Jewry be named in the ninth verse, and Jewes again in the eleventh, yet it is to be understood the latter were the Jewes dispersed over all

the world, as well as those living in Judea, and the Gentiles by nation, Jews by profession, who were therefore by another name called Proselytes, (Adventitious Jews.) But we are here to observe, these Nations did not hear the Apostles speak (as some said of them) like drunkards, nor any vain or idle things, but onely the wonders of Almighty God: such as the Prophets had foretold, Christ taught, and were never till now understood nor believed: And probably they began here to preach the Incarnation, the Nativity, the Life and Death, the Resurrection, the Ascension of our Saviour, the reason of this prodigious coming of the Holy Ghost, as sent by Christ, the mystery of the Blessed Trinity, and all things else, that were the main heads of Christian doctrine, and otherwise appertaining to the splendour of the Church of Christ, and to the abrogation of the Synagogue or Jewish Church.

The Application.

1. THe Illustration upon the Prayer, and the Explication of the Text render this Epistle so cleer, that little more needs to be said, then to mind the Christian Reader, that as by our Saviours first coming to us God was really made Man, so the coming of the Holy Ghost is with a desire to make man become in a manner God: but with this difference amongst others, that God so assumed humane Nature, as he did no way desert, nor lessen his own which was Divine•• whereas Man to be Deified, must relinquish and devest him∣self of his humanity, at least of his humane addictions and affections, and must call upon the Holy Ghost to create in him a new breast, a new heart, if not a new soul too.

2. And really it seems to have been the chief aym of Jesus Christ to work upon the soules of men but in part onely, that is to elevate their Reasons, and to illuminate their Under∣standings by the gift and light of Faith▪ leaving it to the Holy Ghost to perfect the same soules Wills, by Charing•• by adding the heat, the Fire of Love to the Light of Fa•••• 〈◊〉〈◊〉

hence it is our Saviour said; he came to send Fire into the world, and what vvould he else thereby, but that this fire should burn? burn up he meant the old man with all his stub∣ble of sin, and consume even his affections unto vice, by setting his heart wholly upon virtue, upon goodnesse, upon heaven, upon glory, upon blisful eternity, upon Almighty God; as amiable objects indeed, whereas all things else are but like Foyles to the beauty and lovelinesse of these: such as never satiate a soul; which the Royal Prophet doth confesse, saying; I shall then (and surely not till then) be satiated, when thy Glory shall appear.

3. Hence it is we see the Apostles turn immediately from Leverets to Lyons, from persons afraid of the Jews, to look Princes in the Face (maugre all their persecution) from ig∣norant and illiterate Fishermen, knowing and learned Do∣ctours, Teachers in fine to all the World, convincers and confounders of all humane Learning that stood in oppositi∣on to their doctrine Divine: and all this in an instant with∣out learning any other Lesson, then to dilate, to open the affections of their Hearts unto the Holy Ghost; where (by the Illustration of his holy Grace) he reads unto them in a moment all Divinity, by onely teaching them the Art of Di∣vine Love; by onely giving them indeed the grace to love God only, and what is lovely in the eyes of his heavenly Ma∣jesty. Stay beloved, if this be all, why may not we hope once a year at least to learn as good a lesson? 'Tis but re∣newing every year (as on this blessed Day) the solemn vowes we made in Holy Baptisme; 'tis but reiterating now those good purposes we make some times of the amendment of our lives; 'tis but dilating and opening our hearts to this holy Spirit, and begging of him that he will there work in us what we cannot work our selves, the new creation of a new Will in us, by our renunciation of the old, and this by the Illustra∣tion of his holy Grace, which alone is able to light and lead us up to heaven, which alone is able to teach us all Truth, and afford us all the comfort that our Hearts can wish.

The Holy Church would otherwise surely pray to day for some thing else, which yet she doth not, in the Prayer above.

The Gospel, JOHN 14. v. 23, &c.

23 Jesus answered and said unto them, If any love me, he will keep my word, and my Father will love him, and we will come to him and will make abode with him.

24 He that loveth me not, keepeth not my words. And the word which you heard is not mine: but his that sent me, the Fathers.

25 These things have I spoken to you, abiding with you.

26 But the Paraclete the holy Ghost, whom the Father will send in my name, he shall teach you all things, and suggest unto you all things, what∣soever I shall say unto you.

27 Peace I leave to you, my peace I give to you: not as the world giveth, do I give to you. Let not your heart be troubled, nor fear.

28 You have heard that I said to you, I go, and I come to you. If you loved me, you would be glad verily, that I go to the Father: because the Father is greater then I.

29 And now I have told you before it come to passe: that when it shall come to passe, you may believe.

30 Now I will not speak many things to you. For

the Prince of this world cometh, and in me he hath not any thing.

31 But that the world may know, that I love the Father; and as the Father hath given me com∣mandement so do I. Arise let us go hence.

The Explication.

23. THis answer of our Saviour was to the interrogatory of the Apostle Judas Thaddaeus, the brother to St. James the lesser, demanding ver. 22. why Christ was pleased to manifest himself to the Apostles onely, and not to the whole world; because he said to them, The world doth not see me, but ye see me; which though spoken in the present tense, was meant in the future, alluding to what the Apostles did after see in him, namely his Passion, Death, Resurrection and Ascension: And the reason why he did manifest himself to them and not to the world, was as St. Austin observes, because they did love him, but the world did not so: and this I premise to shew, that what followes here, alludes to this, as to the effects which the love of God procures in those that do truly love him: as this Gospel begins to day with an effect of love, keeping Gods commandements, which ta∣ken as here it lyes in this Gospel, is rather an absolute asser∣tion, then a relative answer to a question; and yet in truth it was the answer that Christ gave to the question of St. Jude, as above in the immediate verse before, whereunto Jesus an∣swers, saying, If any love me, he will keep my word; as who should say, as I loving my Father, keep his command, of coming into this world to manifest his glory to you that love him, (and by you to all the world) though not imme∣diately to them all, as I mean to do to you: So do not think that after my Resurrection, when the Holy Ghost shall come down and inflame the hearts of many Infidels and Gentiles with the love of God, that then I shall onely ma∣nifest my self to you alone that are my Apostles, and now

are onely those that love me; no, no, then I shall be so mani∣fested to others, that they will love me as you do; and this shall be the testimony that I give you thereof, that their love shall be such, as by vertue thereof they will keep my Com∣mands, my words will be to them dear, as now they are to you: and as you receiving the holy Ghost, receive with him both my Self and my Father, (for we three are all one insepa∣rable Substance or Essence however distinct and several Per∣sons) just so shall the whole Blessed and undivided Trinity, Father, Son, and Holy Ghost, enter into the hearts of all that love me, and keep my Commandments or my word: and conse∣quently to them as well as to you shall I be then manifested. And in this sense you see this verse is an exact answer to the question of S. Jude, which otherwise seems a meer disparate, or an incongruous reply to that interrogatory. And from hence we may perceive how hard it is to understand the true sense of almost any part of holy Writ, unlesse we see clearly the connexion it hath to precedent or consequent parts there∣of: so what S. Jude meant of his personal or visible manife∣station to these few onely that were eye-witnesses of his Acti∣ons, he means of his spiritual or invisible beeing made known to all the world by his Faith, and doctrine received and em∣braced amongst them through the preaching of the Apostles and their Successours. But we must note, that coming or going of God (who is at all times in all places by reason of his immensity) is not to be understood, as if he did come or go from one place to another; but he therefore is said to come or go, because he operates, or operates not, at all times, or in all places alike: for his operation is his coming, and so every new inspiration of grace we have, is as if God made a new visite unto us, within the temple of our soules, where he delights to be: and though he be never separated from us locally, (since he fills all place) yet he is said to come a new into our hearts, every time we produce or exercise a new act of love unto him; and if we continue one Act all our lives, then he doth all that time operate within us, and so conse∣quently is said not only to come unto us, but even to live with

us, to dwell indeed within us: which happinesse we cannot receive from any one single Person of the Blessed Trinity, but we must own it to them All three, since where one Person is, of necessity there all the three Divine Persons are also, be it by presence, or by operation.

24. Here we see clearly the cause of our well doing or keep∣ing Gods commands, is our loving God, and consequently the cause of our not doing well, is our not loving him; to which purpose St. Gregory hom. 30. sayes excellently well: To know whether we love God or not, ask our Tongues if they speak well of him, ask our souls if they imploy their thoughts upon him, ask our lives if our actions be directed to his ho∣nour and glory, if they be doing what he hath commanded, or avoiding what he hath forbidden. When he sayes, The word he speaks is not his, the meaning is, 'tis not onely his, but also his Fathers, because himself is the word of his Father, and consequently as his nature is common with him and his Father, so is his operation too; wherefore what he sayes to us, his Father sayes to him, because all he is himself, is to be his Fathers word.

25. These things have I spoken to you, abiding with you: while I was with you, I told you these things; not that they abide by you, or that you understand them, but it sufficeth for the present I tell them to you, though you understand them not; you will penetrate these, and much more, when the holy Ghost shall (telling you the same) confirm you, that he and I are both one God, one Spirit, one Goodnesse, one Truth.

26. It may seem strange here that Christ sayes, his Father shall send the Holy Ghost to them in his name, whereas Chap. 15. the same Evangelist tells us that he said, he would send them the same holy Spirit himself in his Fathers name: but the very truth is, these two seeming several speeches are both to one and the same purpose: for as the Holy Ghost doth pro∣ceed both from the Father and the Son, one coequal Spirit and God with them both, so is he equally sent by them both; whence these are not contradicting but cohering Truths, tell∣ing

at several times, what is most certain true. But there are divers senses of these words, in my name; as first, the Father is said to send the Holy Ghost in his Sons name, as by the Sons means, whose spiration as it is joyntly concur∣ring with the Fathers to the procession of the Holy Ghost, so by him (joyntly with him) the Father sends the Holy Ghost unto us. Secondly, in his name imports in vertue of his merits deserving for us the happinesse of this comfortable mission, or missive comforter. Thirdly, in his name is as much as to say, in his place, to supply his visible presence by an invisible comfort equal thereunto, that he may finish the work of humane salvation, which Christ began: and hence it followes, he shall teach you all things, namely to understand what Jesus told you, and what he will have you further to know, for establishing his Church over all the world; and he shall suggest and prompt to you all things what∣soever I shall say. This place is liable to several senses; as whether the holy Spirit shall suggest more unto them (for government of the Church) then Christ told them, because he spake much, which they could not then understand; or whether his suggestion shall onely be an exposition of what they heard before, and were not able to penetrate the bottome of it: but truly the last sense seemes most ge∣nuine, because of that which followes, namely his sugge∣sting what Christ shall say; (what he hath unintelligibly already said, and shall afterwards intelligibly by the Holy Ghost say unto them;) yet this sense may be verified, though we do not take suggestion to be as a help to understanding, but to memory, as generally the Expositours conceive of it; as if the suggestion of the holy Ghost were a renewing the memory of the Apostles towards calling to mind, and (up∣on recalling) better understanding the meaning of what Christ had said, then they did when they heard him speak, what was now revived in their memory by the prompting or suggestion of the Holy Ghost: But since in other places the Expositours have declared, Christ did not tell the Apo∣stles all that, which he meant they should do by the instinct

of the Holy Gbost, especially for framing and maintaining the Hierarchy of the Church, nor for expounding the mysteries of Faith; therefore if we take here this suggestion in a larger sense then generally Expositours do, we shall not erre; as, if we extend it to the holy Ghost prompting un∣to them, what our Saviour shall say to him, and by him to them, now that he is in heaven: for as Christ sayes his doctrine is not his own, but his heavenly Fathers, so it is certain the suggestions of the holy Ghost are not his own, but Christ his doctrine, whether delivered before by him∣self, and so renewed in the memory of the Apostles by the holy Ghost, (as all Expositours allow) or whether now onely spoken immediately to the Holy Ghost by Christ, and by mediation of that holy Spirit to us: for assuredly there are many things especially concerning government of the holy Church suggested by the Holy Ghost to the now present Governours thereof, which were not spoken by Christ to his Apostles.

27. By Christ his peace, is here meant that which St. Paul Philip. 4. told us, did exceed all humane sense; and this he calls his, so peculiarly, as indeed it can be properly no bodies else, but his own; since he hath purchased it for us, by his having ended all our war with sin, death, and the de∣vil, all such war, as can indanger us; (if our selves be not cowards and cease to fight) for this assurance we have, as long as we fight we conquer, and in conquering possesse that peace, which by the Battel of temptation, the devill sought to wrest away from us; that sweetnesse, that tran∣quillity of soul, which a good conscience bringeth with it at all times, and to all persons whatsoever. This is the peace Christ gave, and this he gives not as the world gives peace, which is rather perturbation; for the more we have of worldly peace and ease, the lesse we have of true tran∣quillity of mind, which is then most perfect, when we are most at strife with the world, and other enemies to Christian peace. St. Augustine hath an excellent saying to this pur∣pose:

He cannot be at peace with Christ, who hath any

contention with a Christian who is a member of him.

But the most genuine sense of this place is, that he gave the Apo∣stles his own peace, immunity from all sin, which onely can be the breach of peace with God; And therefore he closed this verse with these words, let not your heart be troubled at my going from you, the presence of my peace shall supply for the absence of my person.

28. You have heard I say to you, I go, (when I dye) and come, (when I rise again) and when I am so come back (to take away your grief for my departure by death) if then you did love me, you would rejoyce at my leaving you again, be∣cause I then am to go, (not to dye any more, but) to live eter∣nally with my Father in glory, and to share out part of that glory to you also: But he gives another, and a deeper reason, why they should (if they did love him) rejoyce at his going to his Father, namely, because his Father is greater then he, can protect him and his friends from all those persecutions, which the Jews raised against him and them; not but that he could have protected them himself from these, but this he sayes, as accommodating his speech to them, to make it an argu∣ment which they themselves should yeeld unto, as convin∣cing to those that did love him. And though from these very words the Arrian heresie took fastest root, denying the Deity of Christ, because he said, his Father is greater then he; yet without all reason, for no such thing followes; since his meaning was in this place, that his Father, as God, was greater then he, as man, (for so he was even lesse then Angels) being it was onely as man that he went to his Father, who, as God, was never from him, nor could be: And so Christ as God, was greater then him∣self as man; much more then was his Father greater then he in that true sense he spake this in: though according to humane sense and reason, the Father, as God, is also greater then the Son as God, because he is the origin of the Son, or his beginning, how ever the Son be equall to him in essence and power; so it is a majority in our un∣derstanding at least, though not in the thing understood.

But the Arrian heresie was grounded on a mistake of the Ana∣logy between divine and humane generation: for though amongst men the Father is many wayes better and greater then the Son, as for example, because he is older then the Son, and was in beeing before him; again, because he (a tall Father) begetteth at first, a little son; besides, his Son is a thing numerically, nay substantially distinct from the father; lastly, because the Father had liberty and could have chosen, whether or no he would have begotten a Son: yet in God all is quite otherwise; for there is no priority nor posteriori∣ty, no majority nor minority, no numerical nor substantial difference in Deity between the Father and the Son, though there be a numerical difference in their personalities; neither is there any liberty, but an absolute necessity of the Sons ge∣neration, and of his being coaeval, coequal, and ab••olutely one and the same essential, numerical, and necessary God with his eternal Father.

29. The belief he here ayms to gain is that of his Deity, and of his voluntary (not coacted, or inforced) death, for the sins of the people: so that which he foretold here was his Death, his Resurrection, his Ascension, and his sending the holy Ghost unto them after he was ascended, that when they see all things happen, (as he had told them) they might un∣doubtedly believe he was the Messias, the God-man that came to redeem and save the world.

30. So after he had thus prepared them for all events, he told them, he would not say much more unto them, because the devil (whom he calls the prince of this world) cometh, (was at hand in his ministers the Jews) to persecute him to death: and he therefore calls him prince of the world, because by sin the world inslaves it self unto him; he is come to take me, and yet he hath no power in me, because I have no sin to give him the least right over me; but I freely give my self up to his ty∣ranny over me, that I may redeem the world from his usur∣pation and Tyranny over them; nay the very injustice he doth to me, shall confiscate all the right he hath over others.

31. That is, to shew the world that I love my Father, and do as he commanded me, therefore I dye, and give my self into the hands of my enemies. Hence it is asked, how it can be true which is said of him by Isaias 53. he was offered (for sin) because himself was so pleased; since it was not by his choice, but by his Fathers command, that he did suffer, insomuch that if he had not suffered, he had sinned in an act of disobedience? and though pure man may choose to do or not to do as he is bid, and so truly doth either, yet Christ who was God as well as man, could not choose, and so seems inforced: for if man in him had sinned (by reason his two Natures made but one Person, and actions are of persons not of natures) then God had sinned as well as man, because God and man were in Christ but one person. But we must conceive in one person of Christ there were two states or conditions, the one of a viatour, or passenger; the other of a comprehensour, of one impatriated, or in glory: that is to say, the one of a traveller, of a man banished from home, or in his journey home∣wards; the other of one possessed of his own, restored from banishment, arrived at his journies end, and beeing at his rest: So Christ, as a viatour or traveller had liberty of choise to suffer or not to suffer; though as he was (by his hyposta∣tical union to the word, and by his Beatifical Vision conse∣quent to that union rendring him in glory) in the state of those who are finally blessed, he had no choyce, but did all things as necessarily as the Blessed do in heaven, who cannot choose to do otherwise, then love and obey God in all things that they do: and yet even so they may be said to love God freely too, because they are understanding creatures, and free will is radicated in the understanding, for nothing that hath not reason hath will, and the root of willing is the under∣standing; therefore though the will be necessitated, upon supposition that the soul is at home or in glory, and cannot choose but love God as long as she sees him, yet that love is radically free, because it was a free act of the soul departing from the state of a viatour, and so retains the nature of free∣dome, as being rather a continued then a new act of free-will.

And in this sense Christ (even as in his state of blisse) might be said here freely to suffer, because as he was at the same time a viatour, he did suffer freely, and uncoacted; for the necessary continuation is rather a reward of the former act, then any new act at all: besides this necessity is rather extrinsecal to the act, as being radicated in the immutability of the object, and of the glory representing to the sight that ob∣ject, then intrinsecal thereunto, otherwise then as continuati∣on of an act is intrinsecal unto it self. For as the Act of sepa∣rated souls is necessarily unalterable, (like those of Angels) so the last Act they had, when they were united to their bodies remains eternally, and is not unproperly said to be the same Act continued for all eternity; and therefore free for ever, be∣cause at first freely produced, when the soul was in state of a viatour, and out of that issued into the better state of an im∣patriated spirit: nay though Purgatory intervene, yet that remora alters not the nature or freedome of the Act, because soules there retain their love to God, wherewith they dyed, however they suffer for former infirmities of their life past.

The Application.

1. WHat may be to our special and present use in this Gospel is, to observe that Holy Church culls it out as the most proper to the now flowing Feast of Pentecost, though spoken by our Saviour to his Disciples before his Passion, (as appears ver. 29. above) but with intention they should then make memory and use thereof, when they had received the holy Ghost; as consequently we must do at the celebra∣ting this Festivity. The main scope of this Gospel is ex∣horting us to believe, and love; and telling us the sign of true love is to keep the word of God, and that the effect of this love will be to draw down into our soules the Holy Tri∣nity, Father, Son, and holy Ghost, as delighting to live in the hearts of those who love the Son of God, and shew their love by keeping his holy word.

2. But here is a special stile observable in this Gospel, very

profitable to be reflected on; which is that our Saviour seems here only to relate, or speak, (as v. 25. & 26.) and to leave it to the Holy Ghost to suggest and teach the true meaning of what he said; as if it were a speech too profound for his Disci∣ples to dive into, without the help of the holy Ghost. If then our B. Lord, the wisdome of his eternal Father, and consequently the best spokes-man in the world, would not (what ere he could) speak so plain to his Apostles themselves, as to be un∣derstood by them before the coming of the holy Ghost to ex∣plicate his meaning, how absurdly shall it be done in those that are ignorant Lay-men, to dare to understand or interpret holy writ?

3. Hence we must infer that we are bound, in the first place, to believe the holy Ghost to be coequal God with the Father, and the Son who sent him since none but God can be of Gods counsel, and tell men the meaning of Gods holy word. Again, we must infer that it is the love of God, who now must teach ••s the meaning of Gods holy word; and that they are our Wills, our Hearts which now must be instructed, more then our understandings, for these the wisdome of God, our Saviour taught by the sight of Faith; those the love of God (the holy Ghost) now teacheth by the fire of charity: so that however Faith Rectifies, yet it is charity must saintifie the soul; how ever Christ Redeemed us, yet he was pleased to send the holy Ghost to save us, by his sayntifying grace: and alas what had it availed us once to have been by God the Fa∣ther Created, once to have been by God the Son Redeemed, if we were not more then once by God the holy Ghost sayn∣tified; as oft indeed as by sin we are made uncapable of the benefits of our Creation or Redemption? Come therefore Holy Ghost, come teaching, come inamouring, come com∣forting, come sayntifying, come saving Spirit into the open hearts thou hast of Christians ready to receive thee, ready to be inkindled with the flames of thy most holy Love.

And Praying to day as above most fitly to the sense of this Holy Text.

On Trinity Sunday.

THis Sunday is both the Octave of Pen∣tecost, and also the First Sunday after it; therefore this week we have the Epistles, Gospels and Prayers of two Sundayes for our entertainment, and these both (if I mistake not) the most delightfull of any in the whole year.

The Antiphon. Matth. 28. v. 19.

THee God the Father unbegotten, thee onely begot∣ten Son, thee Holy Ghost, Comforter, thee holy and undivided Trinity with all our heart and mouth we Confesse, we Praise thee, we Blesse thee, to thee be Glory world without end.

Vers. Blessed art thou, O Lord, in the firmament of heaven.

Resp. Both praise-worthy and glorious for ever.

The Prayer.

ALmighty Everlasting God, who hast granted to thy servants, in confession of the true Faith,

to acknowledge the glory of the Eternal Trinity, and in the power of Majesty to adore unity, we beseech thee heartily, that in the firmnesse of the same Faith we may ever be defended from all ad∣versity.

The Illustration.

NOw the mysteries of our Redemption are compleat, by the contribution of all the Three divine persons of the Blessed Trinity thereunto; as of the Father sending his only Son to dye for us; of the Son coming and actually dying for our sins; and of the holy Ghost descending and sanctifying us with his holy grace, to make us sin no more; it is most ne∣cessary, we should close up the said mysteries with a peculiar feast of the same Blessed Trinity, and so put a glorious crown upon the work of our Redemption; while we begin to work out our salvation from the first root thereof, which is our Faith in the most Blessed and undivided Trinity: a mystery so unheard of before Christ had taught it to the world, that even to this day it is the hardest thing which can be told to men, and the thing which the blessed Angels that behold it, do not comprehend; how the Divine Nature can be perso∣nally Trine, which neverthelesse is essentially but One. In admiration whereof St. Paul, in this dayes Epistle, breaks out into a Triple Trinity of his expressing this Triunity, saying, O depth of the Riches! of the wisdome! and of the knowledge of God! Loe the first: Who ever knew the sense of our Lord? or who was ever of his Counsel? or who gave first unto him, and it shall be restored again? Loe the second; For of God, by God, and in God are all things: Loe the last of his Triple expressions; alluding all of them to the Blessed Trinity, as by the Expositours of this Epistle we shall find, and consequently must acknowledge it to be included in the Prayer above; As also the Gospel is, expressing how our B. Lord sent his mission of Apostles with commission to

Baptize, and teach all the world the mystery of this Blessed Trinity, Father, Son, and Holy Ghost. So we have this day the best of harmonies in the mystical musick of this book, while we find all three parts of holy Churches service to day so neatly woven into one; the Epistle, Gospel, and Prayer all singing forth the praises of the most Blessed and undivided Trinity, Father, Son, and holy Ghost, three Divine Persons, and one onely God. Hitherto the mysteries of our Re∣demption were all upon Gods transient works about his crea∣tures; now we come to the immanent actions of the Sacred Deity within its own Essence: and these are operations so hidden from created knowledge, as our best comportment will be with St. Paul rather to admire then search into them: suffice it, Christ who hath revealed this mystery, hath pro∣ved himself to be God by his works amongst men; and being God must needs be essential verity, and so can neither be de∣ceived, nor deceive, even when we take him upon greatest trust. We must therefore follow him, as Schollers do their masters, before they understand them; and we shall find (as children do) our understandings bettered by giving trust un∣to this heavenly Master; and at the latter day we shall with the Blessed in heaven see, as we have heard of this prodigious mystery; that is, we shall with our intellectual eyes behold the Triunity thereof, which yet while we behold we cannot comprehend. And indeed it is admirable to see how in the dark of this profound mystery we find light to illuminate the whole world, whilest the light of Faith breakes out of this blessed cloud; since in believing this one thing, which we know not, we are taught to know almost all things else that we believe: as the Apostles in vertue of this belief were bid immediately to Go and teach all nations, that is, they were to go in the light of this Faith, and teach all the world both it and all things else belonging to their soules salvation. And how to teach them? by first Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: By the name we have the unity, by the persons the Trinity of God taught unto us; and that teacheth us all the rest, which we

are implicitely told in the close of this dayes prayer, when we beg a firmnesse in the Faith of this mystery, as the shield that must defend us against all adversity whatsoever, by tea∣ching us to bear off all the blowes of Infidelity, after we see Faith to be an elevated reason which secures us: Points of Re∣ligion are not therefore against reason, because they are some∣times above it. O what a seeing blindnesse is this, when we believe of God what we do not know! I can liken it to no∣thing more, then to the means wherewith our Saviour cured the blind mans sight, by putting dirt into his eyes: just such is the darknesse of knowledge in this mystery to the light of Faith it brings into our souls. To conclude, since the report between the prayer and other parts of this dayes service is even literal, we need no labour to make it appear suiting with our main design of this book, shewing a harmony between them all.

The Epistle. Rom. 11.33, &c.

33 O the depth of the riches, of the wisdome, and of the knowledge of God! how incompre∣hensible are his judgements, and his wayes un∣searchable!

34 For who hath known the mind of our Lord? or who hath been his counsellour?

35 Or who hath first given to him, and retribution shall be made him?

36 For of him, and by him, and in him are all things: to him be glory for ever. Amen.

The Explication.

33. HEere we are first to note, that height and depth how ever seeming to differ even in their natures, as well as in their names, are oftentimes taken both for one and the same notion; as for example, that which we in our climate call depth or profundity, (as relating to things below us) to the Antipodes that same thing is height or altitude above them, namely the Hemisphere or arch of the heavens under the earth to us, which is over the earth to them; and the arch of the heavens over our heads is, as it were, under the earth to them: again, if any of the Antipodes should from the footing he hath upon the earth fall with his head from us downward, he would seem indeed to fall, and yet that fall would be his rising up towards heaven; and the like fall to them, would our rising seem to be, if from our footing we departed hence up towards heaven: in like manner we call a deep Well high, and a high Well deep. So by depth of the riches of God is here understood the height thereof; though for him that is all in all there is neither depth nor height, how∣ever for want of better expression we use such terms; where∣fore the Apostle here under one terme expresseth both depth and height of Gods riches; as who should say, O deep height, O high depth of the riches of Almighty God! And though St. Ambrose. and S. Augustine so point this verse, as they joyn the depth both to the wisdome and knowledge of God, and in them make up the depth of his riches; yet St. Chry∣sostome, Origen, and others (following the Greek and Syriack pointings of this sentence) seem to attinge the sense of this place more home, distinguishing the sense, and meaning it to be tripartite, not single, that is to say, attributing the depth equally to the riches, the wisdome, and knowledge of God, as it were three things equally high, and equally deep beyond humane or Angelical understandings: for first, the riches here mentioned report to the infinite mercies of God insisted on by the Apostle, saying in the two and twentieth verse, God

hath concluded all in incredulity, that thence he might shew his mercy unto all; by making the incredulity of the Jewes the cause of his mercy turning to the Gentiles, and so converting them to the right Faith; as also some Jews shall be converted by the exemplarity of the Gentiles becoming good Christi∣ans: Secondly, the three after questions in this Epistle shew these three are to be read distinct, and so understood; name∣ly, who knew the mind of God? who was of his Counsel? who first gave to him, and it shall be restored? And we are to note by riches the Apostle understands the mercies of God, whereby he makes us rich, in all gifts of grace and glory, as appears Ephes. 1. v. 7. where the Apostle sayes we receive mercy according to the riches of his grace. The true and ge∣nuine meaning therefore of this place is, O profound depth of the mercies, wisdome, and knowledge of God! of his mercy, extended to all Nations; of his wisdome, making even the incredulity of the Infidels to be the motive to convert Nati∣ons; of his knowledge, penetrating all future, present, past and contingent things at once. And indeed these three points are the scope of all the Apostle aymes at from the ninth to this eleventh Chapter to the Romans; for it was a special design of God to send his Sacred Son poor and abject amongst the Jews, who had he come in a splendid way, would have been undoubtedly received by them: but if we ask the rea∣son, why God would do this, there is no better can be given, then in brief, O the depth of Gods riches and mercies, of his wisdome, and of his knowledge! This is the Abysse that calls upon the Abysse; in fine this is a reason above all reason, but that, which being increate it self, creates the reasons of men and Angels as short of it self, as finite things are short of infinite, as creatures are short of their Creatour. The Apostle ends this verse with an extatical admiration of Gods incomprehensible Judgments, and investigable wayes; that is to say, the counsels, means, works, and reasons of his provi∣dence, who alone can cull Good out of evil; as he doth, con∣vincing all Nations of incredulity, that thence he may make one the motive for his mercy towards the other, as was said above.

34. How are we lost in our judgments, when we see the wicked prosper, and the just afflicted? when we value hu∣mane abilities, which in sight of God are follies? because we do not know the sense, the mind of God in these his permissi∣ons, nor how contemptible a thing the wisest man under the cope of heaven is in the sight of God; of whom Zeno said well, "that the pastime or sport of God was man: as if God made but a Tennis ball of man, or of the wisdome of men, tossing him up and down at pleasure to the wonderment of us poor mortalls; Whence the Abysse of humane misery calls upon the Abysse of Divine mercy, and, as S. Augustine saith,

the Abyss of humane ignorance calls upon the Abyss of the Divine knowledge or science.

How well then doth the Apostle say, who knowes the mind of God? or who was ever of his Counsel? that is, as Isaias said Chap. 40. v. 13. who ever gave him counsel, or who did he ever make acquain∣ted with such counsel as he gave himself, in all internall and external operations? whence no man must dare to ask, why leaving the Jewes, he turned to the Gentiles, or the like.

35. This place is remarkable; for it is not asked who ever gave God any thing? but, who hath first given him any thing, which before he had not received from him? that so he might be able to make God his debtour? truly no man; and for this reason S. Paul sayes well, what have you, that you have not received? and if you have received it, why do you glory, as if it had not been received by you, but were your own? Yet such is God Almighty his mercy to mankind, that even this impossibility in man to make God his debtour, by giving him any thing (that was not his own before,) doth not hinder man of the honour to have God a debtour to him: But then we must understand this saying safely, and take heed we make not God our debtour for any gift or loan of ours to him, but meerly for his own promises to us; and those his promises, though he were graciously pleased to make them voluntarily unto us, yet he binds himself by vertue of his own promise to be our debtour, for the performance of his words unto us:

to which purpose St. Augustine spake home in these words, upon this place of the Apostle Serm. 16.

Pay unto us, what thou doest owe us, because we have done what thou hast bid us to do; though even what we have done were thy deed too, because thou didst help us to do it.

36. And for further proof of this doctrine the Apostle proceeds, saying, of him, by him, in him are all things; that is to say, not onely the essence or beeing of every thing, but also the operations thereof, since the operations of creatures are likewise creatures too, as well as the things themselves that do operate, and so both have equal dependance on Al∣mighty God: so that all things are of him, as of their first maker; by him, as by their directour, disposer, and perfectour; in him, as in vertue of his assistance they are made, do ope∣rate, and are conserved. But St. Augustine, and with him the torrent of Fathers observe, that what is said to be of God is appropriated to the Father, what by God is attributed to the Son, and what in God is reporting to the holy Ghost; that so to the whole sacred and undivided Trinity we may re∣fer the honour and glory of all beeing and operation of crea∣tures: insomuch that even from the Apostles time, the close of prayer was made in this sort, Glory be to the Father, Son, and Holy Ghost; and by the Councill of Nice was added thereunto, as it was in the beginning, and now, and ever world without end, Amen. For though here be ground of di∣stinguishing Persons, yet there is none of dividing essences or natures; and therefore the Apostle telling us here of our obligation to the Blessed Trinity, concludes saying, not to them but to him be glory for ever; that is, to the one only undi∣vided God, who is neverthelesse distinguished into three several Persons, Father, Son, and Holy Ghost: A very apt close for the Epistle on Trinity Sunday.

The Application.

1. WE have hinted in the Illustration above at the deep de∣sign of holy Church in closing up the grand work of humane Redemption, (and the Octave of the holy Ghost) with a Feast made sacred to the B. Trinity; wherein our Faith seems to be chiefly and wholly exercised, because there is nothing so hard in Christian doctrine as to believe the Tri∣nity of the sacred Triunity: Now we may presume to affirm further, that albeit from Pentecost to Advent, the main aym of Christian duty be the exercise of charity, in producing frequent acts thereof; neverthelesse it was fitting to begin the practice of charity with an act of Faith, to shew the diffe∣rence between our love of God on Earth, and our love of him in Heaven: for there, Faith shall cease, that Love may in∣crease, and be alone the Totall duty of the Blessed; but here, Faith must increase, least Love decrease in us: Hence it was not onely fit that this our first act of charity to day should be to God, but that it should be also accompanied with the strongest act of Faith imaginable, which is this we now pro∣duce in making profession we believe God to be Trine and One.

2. Now not to break the order of the service, that I mean of charity, (the main imploy of every Christian between this and the holy time of Advent) see how (by way of comme∣moration at least, of the first Sunday after Pentecost,) we have regard to such another Prayer, and such another Gospel (whereunto I have added here the Epistle also, though not read in open service) as do mainly point at charity; so shall we see in their perusal anon, when these (proper to the day) are done.

3. And lastly, least this Act of Charity we are now to ex∣ercise should be defective, (being an act of love to God alone without relation to our neighbour) see how we are taught to perfect it as well with an act of hope, as with an act of Faith: since the main scope of holy Churches prayer to day is to de∣clare

so strong a Hope in her believing, and in her loving God, that she puts it as a hopeful shield before her against all Adversity whatsoever, to be firm in her belief of the most Bles∣sed and undivided Trinity.

Say then the Prayer above, and see how well it suits unto this doctrine thereupon.

The Gospel. Matth. 28. v. 18. &c.

18 And Jesus coming neer spake to them, say∣ing; All power is given to me in heaven and earth.

19 Going therefore, teach ye all nations, Baptizing them in the name of the Father, and of the Son, and of the holy Ghost.

20 Teaching them to observe all things whatsoever I have commanded you, and behold I am with you all dayes, even to the consummation of the world.

The Explication.

18. THe Evangelist in this Chapter recounts the appari∣tion of Jesus in Galilee to a great number of Disci∣ples and friends, as well as unto the Apostles amongst them, who were now so far fled from Jerusalem, where formerly they had seen him, after he arose from his grave: and so con∣firmed them in the truth of this mystery, that though in the precedent verse St. Matthew sayes, some of them doubted of this truth, that Christ was risen, yet the meaning is not, that any of the Apostles doubted thereof, but some others, to whom Christ had never appeared before, as now he did, to

confirm the truth of his resurrection. And Jesus coming neer, not to those doubting persons, but to his Apostles; saying, as this dayes Gospel begins, All power, &c. But we are to observe, though S. Matthew seems in this chapter to con∣joyn the power of Mission given by Christ to his Apostles unto this story of his Apparition to them and above three thousand more in Galilee, since he resolved to end his Gospel in this eight and twentieth chapter and write no more; yet the very truth is, those words were not spoken by Christ con∣sequently to this apparition, but afterwards upon the Mount Olivet, when at his Ascension he gave the Apostles Mission over all the world for his valediction or last farewell unto them: and in testimony that this was an Act of high Ju∣risdiction, he tells them at the same time, All power is given unto him both in heaven and earth; so they need not doubt, but he that gave them this Mission to all Nations, this com∣mission to preach unto them, and to Baptize them, had am∣ple authority for his so doing, and would by his grace from heaven second their labours over all the earth, and make them fruitful to the final salvation of all Nations, which was a convincing testimony of his being plenipotentiary between God and man, or having plenitude of power both in heaven and earth. But we are further here to note, that this pleni∣tude of power was not now so given to Christ, as if he had not had it before; for the Word was no sooner Incarnate, then this power was begun in him, though he was not pleased to mention the accomplishment or perfection thereof, untill by his death and passion he had merited the same, and there∣fore suiting to him, not onely as he was God, but as he was man, the Messias, or Saviour of the world, and to him alone; for to no man else was the amplitude of this power competent; nay the very participation thereof is above all merit of any pure humane creature: however to Christ the fulnesse of it was but due, by reason of his being one person with God, who as Creatour of heaven and earth had consequently full power over them both; so as he could by the Ministery of his Apostles preaching, subject unto himself all the Nations of

the earth, as stooping to the power of his Faith and Doctrine; and afterwards in heaven reward this their Faith, this their subjection to Christian discipline with crowns of eternal glo∣ry, to shew he was chief commandant in heaven also, having purchased the same by his bitter death and passion, and so be∣ing able to make eternally happy in this his glorious Kingdom whosoever he pleased.

19. We are here to observe, when Christ bids go, it is not (nay it cannot be) in the power of any mortal man to forbid the Ministers of Christ from going to convert nations: So this Mission is Divine, not humane, and gives Commission to execute Gods Lawes, maugre all mens prohibitions. Go, saith he, to shew us, labour, pains, travel, diligence are the marks of those who preach the word of God: nor is this labour limited to any one time or place, but extends it self to all times, to all nations. Go, sayes our Saviour, teach all nations, nay he adds, therefore go, that is to say, Go, because I send you, that have all power both in heaven and earth, go, teach ye all nations, as I have taught you: Whence it fol∣lowes, the command of learning was imposed upon the peo∣ple, while the precept of teaching was laid upon the Apostles and their successours; for in these latter it is indeed that Christ after said, he would be with them unto the end of the world; that is, in assisting their Successours he would be with them. And very great reason it is that an obligation of hearing should fall upon the people, when a command of preaching was imposed on the Priest: for a Schollar is acorrelative to a Master, as a Son is to a Father; since no man can be an actual master unless he have an actual Schollar, nor can any man be a father, that hath not a child. And that it was a command gi∣ven with an obligation to be put in present execution, see how Christ tyes himself to an actual assistance thereof even to the worlds end. And as he bids them go and teach all nations the principles of Christian doctrine, namely those of the Catho∣lick Church; so he bids them Baptize all those whom they instruct and teach, in the name of the Father, and of the Son, and of the Holy Ghost: to shew them the true mark of a Chri∣stian

is his belief in the Blessed Trinity, which is one onely God, and three Divine Persons distinct each from other, cal∣led Father, Son, and holy Ghost. Nor can there be indeed a more succinct method of this deep mystery, then is here ex∣pressed, when the command of Baptizing in the name, and not in the names shewes the unity of God, and denyes the plurality of Divine nature or essence; and yet the specifying of the Father, Son, and Holy Ghost shewes the Blessed Trini∣ty, which is in that sacred unity: Whence we see the word Trinity doth import a Triunity, or an Unity of nature in a Trinity of persons; whence our Saviour saying by the mouth of his Apostle, 1 Epist. Joh. c. 5. There are three that bear testimony in heaven, the Father, the Son, and Holy Ghost, adds immediately, and these Three are all one; that is to say, these distinct persons are one indistinct and undivided nature, essence, deity; so as, though there be three divine persons, yet is there but one onely God. And no marvel if upon Trinity Sunday both the Epistle and Gospel report unto this sacred mystery; for it is indeed the highest article of our Faith, the first and main principle of Christian Religion. But to conclude this doctrine

20. See how the beginning of this verse tells (besides this mystery) what the Apostles were commanded to teach the world, namely to do all whatsoever Christ commanded them to deliver, as the Will of God; that is to say, as well to do good works, as to believe aright, and to professe that Faith which was preached unto them: and how ever Luther and Calvin pretend, the Church of Christ and the right admini∣stration of the Sacraments thereof, and of the divine Services had failed for many hundred of years together, before they arrogated to themselves a kind of new Apostolate forsooth; yet it is from hence confidently asserted by the unanimous consent of all Catholick Doctours and Divines, that there neither hath been hitherto, nor ever shall be hereafter, till the day of doom, which is the consummation or end of the world, any failure in the Church of Christ, nor in Christ his perpe∣tual assistance and presence with his ever visible Church: in∣somuch

that he is ever visibly present in his perpetual visible rulers of the Church, and invisibly in his continual-assisting grace; and hence it is evidently proved, that albeit no suc∣cessours of the Apostles had those ample prerogatives which they enjoyed, yet their Ministery is so the same that the Apo∣stles was, as Christ is said even to perpetuate the Apostles in their successours, and his presence with them in his pre∣sence with their followers; and in his assisting them as con∣stantly as he did assist their predecessours, though perhaps not as amply, nor as efficaciously at all times: For how else can it be true, that Christ said to his Apostles, he would send them another Comforter, that should assist them eternally, not in their persons, but in their successours to the worlds end? For the same are the gifts of Christ and of the Holy Ghost, as far forth, as they are both one and the same God. Nay more, Christ is even visibly remaining with the Ministers of his Church in the holy Eucharist or B. Sacrament of the Altar, his blessed body and bloud being exposed perpetually to the receiving and adoration of the people: more, he is visibly with us in his Priests, who are his visible instruments to administer the Sacraments, and offer sacrifice unto the sa∣cred Deity; for though the Priest be the instrumental, yet Christ is the chief and principal Priest himself; it being pro∣per to him to be both Sacrifice and Sacrificant: so as in see∣ing the accidents of bodies, we are said consequently to see the things whose accidents we see; in like manner by seeing the Sacramental species, we may be said to see the Sacrament, the body and bloud of Christ, whose accidents they are after consecration, though the same species before were the acci∣dents of bread and wine. To conclude, we may as truly say, Christ is visibly with his Church to the worlds end; as we may say a mans soul is visibly in his body, that is to say, perceptibly, so long as a man lives and hath motion: for look what the soul is to the body, the same Christ is to his Church; so that as the soul is the bodies natural life, Christ is the supernatural life of the soul believing in him, and ma∣king her self (by that belief) a member of his Church: for

as the soul makes the body move, so Christ makes his Church to do, according to that of S. Paul, Philipp. 2. he worketh all in all according to the purpose of his own holy will; and again, he it is that gives a will to do good, and a power to put that will in execution, and to perfect by him, what was undertaken for him, as being to his honour and glo∣ry.

The Application.

1. IT is no marvel that to day we hear inculcated to us an explicite act of Faith in the Front and body of this Go∣spel, while Hope and Charity are onely recommended to us in the close thereof, and that but implicitely neither; not∣withstanding (as our design of piety is laid in this work) Charity is the chief vertue to be practis'd from this day un∣till Advent. This is I say no marvel, the very name of the day requiring this preference to Faith, and the nature of the Feast inforcing it besides; for since the proper object of Love is Goodnesse, (seen or understood) and since the Blessed Trinity is not here seen at all, but by the light of Faith; therefore all the understanding we can have of it on Earth, is first to believe, and next to love it; according as the Gospel intimates, where Jesus by the vertue of Plenipotentiality gi∣ven him both in heaven and earth, sends his Apostles first to Teach the whole world, the mystery of the B. Trinity, by Baptizing all Nations in the name of the Father, Son, and holy Ghost, and thereby obliging them to believe explicitely these Three distinct Persons are all but one simple and single God; whereas he bids the said Apostles, (here at least) but implicitely to hope in, and to love the sacred Trinity, in as much as he commands their Teaching all Nations to observe all his Commandments whatsoever, which yet are not observe∣able but for pure love of the commander, and for pure hope of his recompencing our obedience unto his commands. Who so reads the Gospel, will soon see this to be the whole scope thereof.

2. What then remaines for further application but that by an actual confessing this true Faith, we actually glorifie the eternal Trinity? and that in the Power of each Divine Persons sacred Majesty, (namely in the Power of the Father creating us, in the Power of the Son redeeming us, in the Power of the Holy Ghost sayntifying of us) we adore the Unity of these Three Persons Deity, since none but God can create, none but God can redeem, and none but God can sayntifie a soul?

3. O Happy Christians, who by firmly believing this to be their obligation to the sacred Trinity, can neither want motive enough for Love of God, nor ground enough for Hope, that by this Act of Faith they shall be defended from all Adversity! since the true victrix over all our enemies is as St. John tells us, 1 Ep. c. 5. our Faith, which overcomes the world, and consequently all Adver∣sity.

Say now the Prayer above, and see how patt it is to what we here are taught.

On the first Sunday after Pentecost.

The Antiphon. Luk. 6.37.

JƲdge not, that you be not judged; for in what Judgement you Judge, you shall be Judged, saith our Lord.

Vers. Let my prayer, O Lord, be directed

Resp. Even as Incense before thee.

The Prayer.

O God the strength of those that hope in thee, be propitiously present to our prayers; and be∣cause without thee mortal infirmity is of no ability, grant the assistance of thy grace, that in doing what thou dost command, we may please thee both in will and work.

The Illustration.

ALbeit this Sunday is never served, but with a commemo∣ration made thereof upon Trinity Sunday, (which it alwayes falls upon, and whereunto with great reason it gives place in the publick Solemnity of holy Churches service;) ne∣verthelesse we are not forbidden in our private devotions to

make use of the comfort, which this prayer (adjusted to the Epistle and Gospel proper thereunto) will afford us; since the Gospel and the Prayer are both read to day by way of Commemoration of this first Sunday, as above; and since the whole Masse of this Sunday is said at the pleasure of the Priest, (no double feasts occurring) between this and Thurs∣day next, which is the Feast of Corpus Christi: and in re∣gard there is a world of sweet devotion in the exposition both of this Epistle and Gospel, I hope it will encourage all good Christians to read, both what is written upon the Blessed Trinity, and this Sunday too, before next Sunday come: since it is but this week of all the year, that they will have so much to read, and which (if I mistake not,) will seem but little neither, 'tis all so sweet. But because the task of read∣ing will be double, I shall abridge the glosse of the Prayer, and suffice my self to shew the constant connexion between this and the other parts of holy Churches Service to day, by summing up the Epistle and Gospel, as both teaching perfect charity, while they extend it to the love of our enemies; and as being both abstracted in this prayer, which after an hum∣ble acknowledgment of our own weaknesse, confessing all our strength is from Almighty God, without whom our mortall infirmity is of no ability, petitions the assistance of his grace, that in doing his commands, we may please him hoth in will and work. And truly all his commands are included in these two precepts of charity, so much insisted on both in the Epistle and Gospel; namely that of loving God above all things, and our neighbours as our selves; which then we shall do perfectly, when we love our enemies; because this love will make us indeed have no enemies at all, and so be as little troubled at what injury other men can do us, as we should be at our selves, if by chance we were causes of our own mischiefs; for though we might be disturbed a little thereat, yet never so much, as to loose our charity, or to hate our selves; nor consequently can we hate our enemies, if we once arrive at the perfection of that commandment, which bids us love our neighbours as our selves. Which that we may

do, this is very aptly made the Churches Prayer to day, beg∣ging Gods assisting grace, that in doing his commands, we may please him both in work and will: in work, by executing his commands compleatly and perfectly; in will, by doing them readily and cheerfully. And it is worthy our remark, that on the same Trinity Sunday, where we have the deepest my∣stery of Faith recommended by holy Church, we should have also the highest act of Charity inculcated unto us, that so we might see the firmnesse of our Faith to day petitioned, con∣sisted in the operation of our Love according to the same Faith; and that Christian perfection is never attained, till we arrive unto perfect Charity, which is the nerve that links together the members of the Churches mystical body, and unites them all unto their head Christ Jesus, as the sinewes of natural bodies knit together the members thereof. So still we see our design of connexion between all the parts of Churches Ser∣vice made good.

The Epistle. 1 Joh. 4.8, &c.

8 He that loveth not, knoweth not God: for God is Charity.

9 In this hath the charity of God appeared in us, be∣cause God hath sent his only-begotten Son into the world▪ that we may live by him.

10 In this is charity; not as though we have loved him, but because he hath loved us, and sent his Son a propitiation for our sins.

11 My dearest, if God hath so loved us; we also ought to love one another.

12 God no man hath seen at any time. If we love

one another, God abideth in us, and his charity in us is perfected.

13 In this we know that we abide in him, and he in us; because he of his Spirit hath given us.

14 And we have seen and do testifie, that the Father hath sent his Son the Saviour of the world.

15 Whosoever shall confesse that Jesus is the Son of God, God abideth in him, and he in God.

16 And we have known and have believed the cha∣rity, which God hath in us. God is charity: and he that abideth in charity, abideth in God, and God in him.

17 In this is charity perfected with us, that we may have confidence in the day of Judgment; because as he is, we also are in the world.

18 Fear is not in charity: but perfect charity cast∣eth out fear, because fear hath painfulnesse. And he that feareth, is not perfect in chari∣ty.

19 Let us therefore love God, because God first hath loved us.

20 If any man shall say that I love God, and hateth his brother, he is a lyer. For he that loveth not his brother whom he seeth; God whom he seeth not, how can he love?

21 And this Commandment we have from God: that he which loveth God, loveth also his Bro∣ther.

The Explication.

8. St. John in this Epistle ver. 7. had said, every one that lo∣veth is born of God, and knoweth God; now he gives the reason thereof in this eighth verse, proving the same à con∣trario as School-men say, by an argument from the contrary assertion: he that loveth not, knoweth not God, because God is charity or love: not but that we may speculatively know God without loving him, but practically or experimentally we cannot know him, unlesse we actually love him: For ex∣ample, all men know speculatively that honey is sweet, but they know it practically only when they taste it: And though the same argument holds in all Gods attributes, as in his power, in his wisdome, &c. (since he is omnipotency and omniscience) yet St. John argues thus onely upon his charity, because the subject he now undertakes is the commends of Charity. Again between lovers, love is the main thing they delight in; and much more is it so betwixt God and us, for he doth not onely love us, (and so is our lover) but is himself love, nay if we say, he is the love, by which we love him too, perhaps we shall not say amisse; and S. John being wholly inamoured with the love of God, breaks into the recommends of charity, as the vertue himself was most excellent in, and wherein he would have us most to excell. So for the ground∣work of what this Epistle is to dilate upon, we see it begins thus, God is charity, both Essential and Notional: Essential, as it is the nature of the Deity; Notional, as it is distinguish∣ing the persons, and so signifies personally the holy Ghost, who by love proceeding from the Father and the Son, is called the love of them both, uniting them and him all in one indistinct essence, distinguished into three distinct persons: now the true reason why God is called charity is, because he is good∣nesse it self, which is charity communicative and diffusive of it self.

9. But this next shews clearly why St. John calls God Charity; because he appeared so to be, by sending his onely

begotten Son into the world, that we may live by him, (al∣luding to the like in his Gospel, chap. 3. v. 19.) who by Adam were all dead. And this love he shewed us, as an example for us to give our selves to him by again.

10. For in this, that is to say, in our re-dilection or reta∣liation of love for love, consisteth charity, which can never be in us to God but reciprocal between God and us, though in us to others it may be not mutual, and de facto, in very deed, in God to us it was so, when he loved us before we loved him; for it was impossible we should have loved him before he loved us; and therefore we are inabled to re-love him, because his previous love to us inkindled our subsequent love to him. Whence the Apostle sayes, our charity doth not so much con∣sist in that we love God; as in that God loves us, and makes us thereby able to re-love him, because he sent his Son a propi∣tiation for our sins. St. Augustine sayes briefly (and excel∣lently well) upon this place, tract. 9.

God loved the impi∣ous to make them pious, the unjust to make them just, the sick to make them whole; and why may not we adde he lo∣ved them that hated him, to make them love him, for sending his Son a Sacrifice for his utter enemies?

O how contrary is this to the course of the world, which is to revenge our selves on those that love us not! O how truly is it said of God, Esay 55.8, 9. My wayes are not like your wayes, but exalted from them, as high as heaven from earth! yet S. Paul shews us, we may follow God marching above us, as high as heaven is from earth, when Rom. 9. v. 2 he desired to be Anathema, accursed to save the Jewes his persecutours, and consequently his utter enemies.

11. If is here a causal, not a doubting or conditional par∣ticle; as who should say, because God hath thus loved us, we must therefore love one another. In like manner And was taken causally, when Christ said to his disciples, as in his Gospel, Joh. 13. v. 14. I have washed your feet, being your Lord and Master; And you must wash one anothers feet; that is to say, because you must, &c. Hence learn to humble your selves to your fellow servants, since I your Lord your God

have humbled my self to you. And we may note the deep art of this phrase in St. John, who rather sayes admiring, If God hath thus loved us, then, because God hath thus loved us, &c. to shew it doth not follow, we can render equally to God, we can love him, as well as he can love us; So it is not said there∣fore love him again; but rather if God hath loved us, and we must love one another; as who should say, since we cannot re∣taliate love for love to God, let us at least love one another, let us for his sake, love our neighbours as our selves, since he dyed equally for them as for us: for as S. Matthew tells us Chap. 25. v. 40. what you did to the least of my brethren, you did to me. And indeed since God cannot personally want any thing, that we are able to give him, he hath afforded us this means to relieve him (as wanting), when we relieve the necessities of our neighbours. So the sense of this verse is strong, and even inforcing us to love one another: Since God so unlike to us, so much above us in perfection hath stooped so low as to love us; how much more ought we, that are all one like another, to love each other; since like naturally runs to like, and naturally loves what is like unto it?

12. This verse corroborates the explications of the former, as saying, though God be in himself Invisible, yet if we love our neighbour, God is by his Divine and indivisible vertue of charity united to us, and made, as it were, one in, and with us; whereby our charity is rendered perfect: nay even the Invisible God becomes as it were visible, both in us, by the visible charity we shew to others, and in our neighbour whom we love, as the visible image of the invisible Deity. But we shall do well to see upon this occasion, how these words are safely expounded, God no man ever saw: For which purpose turn to the exposition upon 2 Cor. 12.4. on Septuagesima Sunday, declaring what S. Paul saw in his rapture: but for present let us take it with the common sense of Expositours; that no pure man ever in this world or in heaven can with cor∣poral eyes see God his essence or divine nature; though Cor∣nelius à Lapide presumes to say, Christ being both God and Man did see his own divinity: whence neither Moyses nor

St. Paul did thus see him; and that sight the Blessed have of him in heaven is more by way of grace, then of nature, and this indeed more with the soules understanding, then with the bodies eyes. To conclude this verse, a thing is then perfect, when it consists intirely of all its parts; and charity we know to be tripartite, consisting of our love to God, which alone is not perfect, unlesse we love our neighbour also as we do our selves; for these are both integral, and essential parts of per∣fect charity: And while we have charity thus perfected, then though we see not God, yet he both regards, and abides in us, by reason of this divine vertue of charity, uniting God to all, and all to God again. Besides we perfect even the cha∣rity we love God with all, when we extend it to our neigh∣bour too; since we cannot love one another for Gods sake, but we must love God more then we did before. Lastly, when the text sayes his charity, we may understand it, as if truly the charity of God to us were perfected by our loving each other; since while we do so, God abideth in us, and his cha∣rity is thereby perfected; not so, as to make it more in it self, but to make it more in us, and to appear also more to others, which is a kind of perfection too: and in particular charity is perfected by loving our enemies, which being a love none but God hath taught us, God in this hath appeared more perfect to us, then in any thing else he ever did; because he became a propitiation even for us that were all his enemies, before his charity (perfected in us) made us his friends, and him our Saviour, and so finally gave him an opportunity, who was in himself all perfection, to receive (in our esteems at least) an addition to his innate perfection, if not a new per∣fection by our imperfection; which is another way of verify∣ing, what St. Paul saith 2 Cor. 12.9. of vertue being per∣fected in infirmity, then was shewed when that text was ex∣pounded 1 Cor. 12.9. upon Sexagesima Sunday. St. Austin upon this text, tract. 7. shewes a fine progresse of Charity in perfection:

The fire of our charity first seizeth upon our neighbour, and afterward extends it self more abroad: it first helps our Brother, or our kindred, or friends, next

some stranger, but at last our enemy. And tract. 8. Love him, who is now come to dwell within you, that by his more perfect possessing you, he may render you also per∣fect.

13. And this next verse shewes us a sign, how to know when he is within us; namely, when he gives us of his Spirit of loving one another, even our enemies; for by this it is evident he is in us, who only taught us that which onely him∣self could do: and it followes evidently, that whensoever God is in us, we are in him, because wheresoever God is, he unites the place so to himself by his immensity, as the place or subject he is in, rather is said to be in him, then he in it. And consequently if we feel his Spirit in us, that is, if we love each other, especially our enemies, we may boldly conclude that not onely God is in us, but that we also are, and remain in him, so long as by such dilection his Divine Spirit aboades in us. 1 Cor. 6.17. he that adheres to God is one Spirit with him.

14. 15. Which doctrine the Evangelist finds both so so∣lid, and so sweet, that in these two verses he proves it to be as really intended by him, as it is pretended, taught, and pro∣fessed by the Catholick Church: for, saith he, we that have seen can, and do testifie that God sent his Son to save the world; and by confessing Jesus to be his Son, we remain in God, and he in us; we in him by Faith; and he in us by the gift of that Divine vertue, which can slow from no other source, but his infinite goodnesse and bounty; as St. Paul sayes, Phil. 3.17. Christ by Faith dwelleth in our hearts. This S. John incul∣cates with special regard to Ebion, Cerinthus, and others, who at that time denyed the Divinity of Christ: so for proof hereof he exposeth himself, and all the Colledge of Christ his Apostles and disciples, who as ear and eye-witnesses were ready to testifie the same to all the world, as they all did by their glorious Martyrdomes.

16. In this verse the Evangelist gives the same testimony for the charity of God being in us, as he did in the fourteenth verse for Christ the Son of God being in the world; that so

we may be fully possessed of that Truth, and inamoured on that vertue which he himself is even transported with, and cannot speak but in commendations of, being, as it were, all on fire therewith. For if we mark him, his words fall from him all circular, like balls of fire: From God he comes to Christ, from Christ to charity, from charity to love of our neighbours, thence back to Christ again, now to his charity; and all to shew he moves onely in the circle or orbe of Love, and cannot wheel himself out of it, but windes all his speech into pleasing Meanders of that subject, wherein to be lost is to be sound, because who is not found in the labyrinth of charity is a lost soul: and therefore St. John having gone in∣to this Maze by the clew that leads through all the Meanders of it, God himself, (as this Epistle began, God is charity) must needs come out with the same clew again, which is charity both to God and man; wherewith he closeth this Epistle, to shew us, he hath been through all the turnings and windings of love, or else he could never have come out the same way he went into this re-selfing circle of charity, which this verse delightfully winds us into, and brings us out again: for if God be charity, who remains in it remains in God, and God in him, as a circle remains in a ring, and a ring in a circle; but with this difference, we in him, as in our increated, he in us as in his created Temple, where he most delights to be; we rings in him, as in the circle of his Immensity, he circled in us, as his Immensity is capable of being in a ring of crea∣tures.

17. The amorous Evangelist having told us much before, how even the increated charity is perfected (in our esteems) by juxtaposition to our imperfections; now he tells us, how our created charity is perfected in us, by our trust, and confi∣dence in God, even when creatures may pretend most to dif∣fide in him, at the day of Judgement; and he gives a strange reason for this confidence, because as he is (meaning as God and Christ is) we also are in the world: So here In this, &c. imports either that to this end charity was given us, not to fear him our Judge, who had given us the grace to love him;

or that really this is the perfection of charity in us, that as he loved us, without fear to take upon him our infirmities or imperfections, and gave himself wholly into our hands to be even his Judges; so we must love him, by assuming as many of his perfections as we can, and by freely making him our Judge, without fear of receiving any hard measure at his hands, if we can truly say, we love him with all our hearts, as he loved us when he was adjudged to death by us: Or as St. Augustine sayes, In this signifies, it is a true signe that our charity is perfect, if as the Just and Saints in heaven co∣vet the day of Judgment, so we also do, that God may there∣by be glorified before all the world, what ere become of us, because we in that case are in the world, as God, as Christ was in it, perfectly loving, and so not fearing us, though he see cause enough of fear amongst so many Traytours, if he had been capable of harm; so if we can arrive to love God thus perfectly, we may truly say we are as he was in the world, without fear, even of Judgment, because we have no cause to fear corruption in him, as he mought have had in us; and therefore may come with more confidence to his tribunal, then he did to ours, that is, may be in this world as he was, without fear, because we are in love: for the Evangelist here proves two effects of perfect love, the first is confidence in God, both living and dying; the second is casting away all fear.

18. As in termes this verse avoucheth the second, having declared the first immediately before; so that as charity pro∣duceth confidence in us, this confidence expelleth fear out of us, and thus becomes, as Aristotle sayes, cause of the effect, in being cause of the cause thereof. But we shall do well to examine what fear it is, that charity expells, least by not fear∣ing Judgment, we fall into the errour of hereti••ks, who pre∣sume they are certain of their salvation. By fear therefore is here meant despair, such as dejected consciences use to have, whereas none such enters into those that have perfect charity: Secondly, he alludes to that fear which in Eccles. 5 v. 5. we read of, even for remitted sins be not without fear, which yet a

perfect lover needs not fear, but this is said to imperfect lo∣vers of God: Thirdly, he means servile fear, such as makes us serve God meerly for fear of hell; not filial fear, for that is compatible with (nay essential unto) perfect love, as we read Eccles. 1.28. who is without fear (namely filial) cannot be justified; because who ever truly loves, is ever afraid to offend his beloved: Fourthly, this fear is worldly or hu∣mane, such as men have to loose their estates, or friends affe∣ctions, when to preserve these temporal trifles they hazard the losse of eternal blessings: Fifthly, this fear is scruple, where∣as perfect charity abandons all scruples, and proceeds freely and frankly in her Actions according to that of St. Paul, Rom. 8.15. You have not received the spirit of servitude again in fear, but the spirit of adoption of sons, wherein we cry Abba, Father: Lastly, Charity banisheth all fear of punishment, although it allowes fear of the fault, that may deserve punish∣ment; for the soules in Purgatory are not troubled at their pains so much, as they are to have deserved them by their faults, which they are even willing to expiate: so when he concludes this verse, saying, fear hath pain, he means fear in these senses as above; such as is said of war, that the fear of war, is worse then war it self; and all fear which brings pain is opposite to charity, that brings ease and content along with it, not solicitude, nor anxiety, which shuts up mens hearts, whereas perfect charity opens and dilates them.

19. 20. 21. These three last verses are as it were recapitu∣latory and winding up the clew or threed of this amorous discourse, which lead us into the delightful maze of love, and hath brought us out again, according as we heard in the exposition of the sixteenth verse; adding here, it is not only a counsel, but a command from God, that we love one an∣other, that we love our neighbour, lest men should pretend it were enough to love God onely: whereas indeed all the scope of St. John in this Epistle hath been to draw us to a love of one another, by shewing how God hath loved us all without respect of persons, and taught us to love even our

enemies, lest we should excuse our selves from that comple∣ment of perfect dilection, which is a friendly loving of our enemies, to shew we have no enemies at all, but our own sins; the onely things (if we may so call them) that we are, or can be allowed not to love, and indeed may perfectly hate them, nay the more we do hate them, the more we shall love our neighbours, as finding we have no enemies of any, but of our selves. Note, the Evangelist tells us we are lyers, to say we love God, if we love not our Brother, because love is a passion leading us by the eye, to the embracements of the objects that we see before our eyes: if therefore a man looking upon God Almighties picture, which himself hath made (as he confesseth) like himself, and do not love that picture which he sees; how can he love the prototype or original thereof, God himself whom he sees not? And truly the Logick of this discourse is convincing, because love is first rooted in the object seen; if therefore we do not love that object of God, which we do see, how can we without a blush be so impudent, so irrational, as to say, we love the object which we do not see at all? as well a blind man might tell us, he sees and loves darknesse, which is nothing but a privation of sight and light.

The Application.

1. HAving now given (for respect to the B. Trinity) the re∣ligious preference this day to our first Act of Faith, when according to the order of holy Churches services charity is held forth unto us as the chief vertue we are to exercise (without intermission) from hence forward untill Advent Sunday; see now with how strong a flame of love the beloved disciple of our Lord opens his loving heart to day, whilest his whole Epistle to us, from the very first verse to the last, is no∣thing else but a continual eruption of the burning charity within his loving breast. O how necessary is it then for us to strike out of our flinty hearts some sparks of love at least to day! who knowes but in time with frequent lesser acts we may at last produce the greatest, that of love unto our ene∣mies?

see how the eleventh verse above doth animate to this; bidding us love each other, as Christ hath loved us. Alas what was there in us but enmity to him, when he began to love us? were we not all at that time children of wrath? Search then beloved out to day the man, or men you least affect, nay those (if any be) that bear you hatred, and so are brothers of wrath, shew but a smiling countenance to them, in testimony that you look upon them, as Jesus lookt on you, when least you loved him, when most you hated him indeed; then shall you best apply the present Text to your emolument.

2. Do not say you hate dissimulation, that you cannot smile on him you love not, or on him that hateth you, lest you seem base and abject minded, lest you make your enemy in∣sult the more to see you fawn upon him: Fie fie, beloved, these are but the subtle arts of him that is our common enemy: by these devices he deludes us into hell, and robs us of our best inheritance; this is to do as holy David sayes, To search excuses for our sins.

3. Say rather with St. Paul, I can do all things in him that strengthens me: say, though this be against thy own corrup∣ted nature, yet it is most sutable to his, who took upon him thy infirmity, that he might help thee with his fortitude. Hope then in heavens helping hand, hope in the Holy Ghost, hope in his holy Grace: he came but lately with a magazin of Love to leave thee store enough to love thine enemies; if thou canst not at the first both smile, and love, do thee but that, and hope he will do this, who can do more, the holy Ghost I mean; shew by the deed thou hast a wish at least to do it willingly, that he may by his holy grace give thee a will to execute this hard command of his, to love thine enemies, as he hath loved thee, frankly, freely, willingly. Let no man say this is a good, but not a proper counsel now: When is it more proper.

Then when we pray as above, that we may do it? Then we best apply the Text to us, when we apply our selves to do as it commands, as holy Church by reading it commends.

The Gospel. Luk. 6. v. 36. &c.

36 Be ye therefore merciful, as also your Father is merciful.

37 Judge not, and you shall not be judged: Condemn not, and you shall not be condemned: Forgive, and you shall be forgiven.

38 Give, and there shall be given to you good mea∣sure, and pressed down, and shaken together, and running over shall they give into your bosome. For with the same measure that you do mete, it shall be measured to you again.

39 And he said to them a similitude also: Can the blind lead the blind? doth not both fall into the ditch?

40 The disciple is not above his master: but every one shall be perfect, if he be as his ma∣ster.

41 And why seest thou the mote in thy brothers eye; but the beam that is in thine own eye thou consi∣derest not?

42 Or how canst thou say to thy Brother; Brother, let me cast out the moat out of thine eye; thy self not seeing the beam in thine own eye? Hypocrite, cast first the beam out of thine own eye; and then shalt thou see clearly to take forth the moat out of thy brothers eye.

The Explication.

36. WE have seen how perfect charity was inculcated by St. John in this dayes Epistle; now St. Luke begins his Gospel in a stile suitable thereunto, when he recommends the love of our enemies, under the notion of mercy: And indeed when he bids us be merciful to one another, as our hea∣venly Father is merciful; what else can he point out unto us, then the dilection of our enemies? since God the Father his first mercy was shewn to none else, but those that were his utter enemies, mankind, for whose redemption yet he sent his sacred Son, a sacrifice and a propitiation for the whole masse of humane nature, to shew the height of his perfection in this his act of mercy; which was indeed so great, that hence it is, his mercy is said to have surpassed all his other works, Psal. 44.9. And that we do not mistake in expounding mercy here for love of our enemies, we may avouch St. Matthew, Chap. 5.43. who speaking to the same sense as St. Luke doth here, (though not in the same words) brings in our Saviour saying; You have heard, that it is said, thou shalt love thy neighbour, and shalt hate thine enemie; & v. 44. But I say un∣to you, Love your enemies, do good to them that hate you, and pray for your persecutours and those that calumniate you; and v. 48. he concludes this subject thus, Be ye perfect, as your heavenly Father is perfect: as who should say, St. Lukes mercy here recommended, is the dilection of our enemies, and who so loves them, is not onely merciful, as God is mercifull, but by that means is perfect also, as God is perfect; in such sense as the Expositours interpret St. Matthewes perfection, and S. Lukes mercy, which are here all one, because love or mercy to our enemies is indeed the very height of perfection in us; and so it is the greatest, that ever did (to us) appear to be in God, if yet any of his attributes can be one greater then another. When therefore we are bid be mercifull, or perfect, as God is, we are to understand it thus, that Chri∣stians are to proceed further in perfection, then all other peo∣ple,

who though they received the precept of loving their ene∣mies in the very law of Nature, as we read Exod. 23.4, 5. if thou meet thine enemies Oxe or Asse astray, bring it home; yet were so blind as not to practise (indeed not to see) it, as appeared, when the Scribes and Doctours of the Law deli∣vered a Tradition quite opposite to this, teaching, (as our Saviour sayes above) Hate your enemies: and for this reason to undeceive them, and to shew the world their errour, that had antiquated the law of nature in this particular, God himself makes it a signal mark of his perfection, and recom∣mends it to us, as the height of perfection in us, above which he requires no more at our hands, and for which he likens (if not equalls) us unto himself in perfection. I say, likens us, because that is the true sense of this Text, bidding us love our enemies perfectly, and not slightly, but with all our hearts, as God loveth us, who dyed for our sakes, that were all his enemies: and this perfection therefore is divine, not humane in us; because we may bear a kind of civill respect of love to our enemies, and yet not love them perfectly, as God loveth us; whereby we onely attain to this divine per∣fection of mercy and love, which likens us to God himself: And though by the first, 'tis true, we become Gods children in nature, by the last we become his children in grace; and so of regulated nature, make our nature sayntified too, which gives it the finishing and life-colour of perfection or similitude to God: though when we are greatest Saints here, our per∣fection is but initiated, or begun; since here we can at most but curb, but tame concupiscence, whereas in heaven it shall be extirpated quite and clean, and then we shall be perfectly perfect, as God is, while our here beginnings, shall be there finished by the burnish of Glory, polishing the works of Grace wrought in our unpolisht natures.

37. How excellently well doth this follow, since we are al∣wayes apt to fall upon judging and condemning our enemies! Yet it is not Judiciary, but rash Judgment, that is here for∣bidden; since the former is the main vertue that supporteth government over all the world, but the latter is a vice as much

destroying order, as it were to see the delinquent leap from the bar to the bench, and in stead of standing to receive his own sentence from the mouth of Justice, pronounce a pe∣remptory sentence on his Judge: for so shall all those be to us at the latter day, whom we by our rash Judgements here condemn of any fault, wherein they are not guilty. Now the reason is, because Judgment is an act of Jurisdiction, not onely declaring, but punishing of crimes; and therefore re∣strained to some Magistrates onely, not allowed to any that are meer subjects, such as we all are to Almighty God, and consequently none of us can lawfully sit as Judge over the actions of our neigbours; no not the Priest himself out of his Confessionary or Tribunal Seat, where the Penitent must be his own accuser too, or else cannot be judged by the Priest. The like is of condemning, as of Judgement, which seem to differ onely as the Judges declaration of the crime doth from the condemnation of the Criminal, by the prolation of the sentence against him, and assignation of him over to the punishment of the Law, answerable to the Fact for which he is condemned. But why it is said, Judge not, and you shall not be judged, Condemn not, and you shall not be condemned, will not easily be understood; for by this meanes no delin∣quent would ever suffer, unlesse he were so insolent, as to con∣demn his Judge, (or another body guilty as himself:) We must not therefore take it in this sense, but rather thus; Judge not falsly of another, and you shall not be condemned of such false judgement; Condemn not your neighbour falsly, and God will not condemn you for that particular guilt of false condemnation; or, make the best interpretation of other mens actions, and God will make the best of yours also, when he comes your Judge. Yet we have an excellent example in the Adulteresse, escaping even the just sentence of the old law, by our Saviours bidding those that were without sin, to cast the first stone at her, whereby every man slunk away, and none was left to execute that severe law upon her: and sure, it is to this example the Evangelist alludes, when he forbids rash Judgement in us, under the notion of our own being to

come to Judgement also, and of our hope to escape well at the dread Tribunal of Almighty God, if we endeavour to clear our own seen consciences, rather then passe a Judgement upon the unseen sins of others. But the close of this verse puts a period to this difficulty: Admit others do offend God, or you, yet judge them not, condemn them not, forgive rather on your parts, and by this means you shall obtain from God forgivenesse of your offences to his Divine Majesty. O who would not forgive a trivial fault in hope to gain thereby a pardon for his own haynous offences?

38. Give you temporal almes, and you shall have given to you spiritual treasures; not onely according to the small pro∣portion of your gift, but according to the good measure of God, whose hand is alwayes full, and who never gives his gifts to halfes, but doth presse down his graces upon us, and shakes a world of his favours together, even untill they run over; and inables us to spare others part of his holy gifts to us, whilest his Divine Majesty pleaseth to make sinful men, instruments of sanctity in others. And that for temporall Almes we receive spiritual treasures, the following words of this verse declare; saying, those abundant proportions shall he given into your own bosomes, (which are the Vessels of spi∣ritual gifts and graces, as other mens hands are the receptacles of our temporal Almes:) and what followes tells us, that according to the measure of our Almes we shall receive a mea∣sure of graces; for little almes a little grace; though in com∣parison of temporal gifts with those that are spiritual, the least grace is a pressed, shaken, running over measure in respect of a little almes: if therefore our almes be great, by this ac∣count the graces proportionable thereunto, will be infinite, which is in part declared, when we are told, charity covers a multitude of sinnes. So the sum of this verse is to exhort us to giving almes, according as we will hope for our own sins to be forgiven, and for the grace of God (covering our sins) to make us able to sanctifie others, whilest we adde to our temporal almes an addition of spiritual instruction, both by the exemplarity of our lives, and by our teaching the ignorant

(if need be) their duty towards Almighty God; as this lesson we shall alwayes teach when we give Almes, that 'tis God who gives, while our purses are open to the relieving of the poore, since God hath placed the portion of the poore in the rich mans hands.

39. This similitude was here aptly introduced, because it is alluding to that which went before of rash Judgement one against an other; since it is the part of a Judge to be himself clear of all the faults he condemns others of; to be indeed the eye of the people, (or rather ever in the peoples eyes) so they will never run in danger of the Law, but follow the conduct of their leading Judge in the part of Innocence and Justice: But if they will take upon them to be Judges of other mens actions, then they put out, as it were, their own eyes, and become blind guides of others, and consequently both fall into the ditch of danger, if not into the bottomlesse pit of hell fire.

40. This simile followes fitly upon the former, for as a guide is a kind of master, (in the way he guideth others,) so if the guide be blind, the guided who follows not so much in vertue of his own eyes, as in belief of his guides knowledge, must needs perish in that trust reposed in his guide, if the guide doe perish missing his way, by his own blindnesse. So a ma∣ster in that art he undertakes to teach, must needs be supposed better versed then any of his schollars are in the same Art; for so long as he is able to teach, he is a master, and so long as others learn they are schollars; and consequently in this sense, no schollar (as he is a schollar, or a learner) can know more then his master; all which notwithstanding absolutely speak∣ing, the man that is at first but a schollar in an Art, may arrive at last to a perfection in that Art much above his master, but this must be by his own better industry, or by some other great∣er helps, then any his master was able to afford him; and then he is no schollar (as to that particular wherein he excells his master) but rather his master may (in that) become his schollar: So when it is said every one shall be perfect, if he be as his master, it is understood, in that which the master can

teach, and wherein the schollar was to learn, not in any other particular. And truly this place is a good incitement towards humility, in those who think themselves grand masters and knowing men, for even such may stoop to learn some speciall truths or experiments of far lesse knowing, or lesse experien∣ced men then themselves; and in these smaller acquisitions the greater men must be content, not onely to learn, but even to esteem they acquire a kind of perfection, by what they have thus learned, from those who in other matters are hugely their inferiours.

41. Here the Apostle lookes back to the rash judgement he had before forbidden; as who should say, why dost thou cen∣sure, judge, or condemn little faults in thy neighbour, being thy self guilty of farre greater? Is this mercy? is this per∣fection? is this to love thine enemies? no, it is to tyrannize over thy friends, who give thee better example then thou fol∣lowest, though they are not themselves free from fault: For by the more and beam are here understood the faults on both sides; the mote being the little fault in one mans eye, rashly judged of by him that hath a beam, a greater mote, or fault in his own eye. And this example was well made in the eye, which never sees it self, but is alwayes looking upon other objects, and censuring them for deformed or beautifull, according as they please the eye: just so do those who judge rashly of o∣thers, and never cast an eye into their own consciences. And since we are aptest still to be thus rash over enemies; therefore the perfection of charity was under the notion of mercy premi∣sed, before this subject of rash judgement was fallen upon by the Evangelist.

42. The Evangelist neatly winds up all the bottome of do∣ctrine (this day intended to us) upon the button of mercy, which then lieth smoothest, when it is shewed towards our enemies; and then indeed we shew both mercy to them, and discretion towards our selves, when we spare censuring their little faults, by introspection into our own much greater: be∣sides we run upon impossibilities, when we pretend to see moats in other mens eyes, that have beams in our own, which take

away all our sight from us; and therefore in this verse the E∣vangelist askes how we can with any front or confidence go to looke moats in our neighbours eyes, that have beames in our own? The intent of this question is to make us absolutely for∣bear all rash judgement, since we see the sight of our own rea∣son is quite taken from us, by our irrationall trespasses against the Law of God; for upon the matter, every sinne is an act against nature, because it propends to the nothing, out of which our nature was educed, when we were created to be al∣wayes doing something in honour and glory of our Creatour. And least we should not apprehend the Evangelist to be in ear∣nest, when he beats down this common errour of the world, this correcting others in things we are our selves more faulty in then they, this tyrannizing over our enemies by taking ad∣vantage of their small faults; he calls it plain hypocrisie in us to go about censuring any body else, untill we have purged our selves of all faults, especially of all that are greater then those, we hypocritically reprehend in others; as if we were free from any such, who yet abound in many far greater then they are which we rebuke our neighbour for. To con∣clude, by this Art the Evangelist cuts off all rash judgement for ever, since he forbids it till we have lesse faults then those we find in others; which no pious soul will ever judge of it self, and consequently she will forbear all rash judgement, which be∣ing commonly practised upon our enemies (under the mask of hypocrisie, to rectifie their errours) then we shall hope we may begin to love them, when we see we must not reprehend them rashly, as for the most part men are prone to do. So adding these instructions of perfect dilection which the Gospel affords, to the former given us in the Epistle, the doctrin proves compleat; and we (if perfect in it) shall hope to be per∣fect, as God is perfect, who sent us his sacred Son to perfect us in such heavenly doctrine, as this is.

The Application.

1. WE have seen sufficiently the drift of the Expositours upon this present Text, how they all conclude under the notion of mercy to recommend unto us the love of enemies: and that no doubt because the strongest act of Faith, should be accompanied with the most perfect act of charity, as in the Illustration above was observed: but the rather, because as this day closeth up the Feast of Pentecost, by making the Octave thereof sacred to the B. Trinity; so we being suppo∣sed to have received newly the Holy Ghost into our Hearts, should at this time especially give demonstration of it by producing the best act of charity, thereby to shew how strongly his holy peace doth operate on our rebellious wills.

2. And then assuredly we shall be able to work by the holy Ghost most strongly, when we put all our Hope in his assi∣stance, when we acknowledge our own impotency, and have recourse to his Omnipotency; and when we humbly beseech his goodnesse to give us his holy grace, that our first act of love after his departure from us may be such as aymes at least at the highest charity, which is the love of ene∣mies.

3. It is St. Austins special counsel (and that which com∣monly all ghostly Fathers give their Penitents) that we set upon the amendment of our lives by proposing to our selves some one vertue, which we will endeavour to perfect in us, and by that meanes to conquer the opposite vice thereunto; no way doubting, if we can arrive to the perfection of any one vertue, (though we spend our whole life therein) but that we shall dye Saints, and get the victory of all sin what∣soever, by being perfect masters of any one vertue. If we will give holy Church leave to choose for us, (and surely she is best able to make the best choyce) behold to day she choo∣seth charity for the vertue she would recommend, and the best act of charity, the love of enemies: why should we be faint-hearted?

be it that beloved; what if we begin imperfectly to do as we are bid? even against our wills? we shall in time be willing doers of God Almighties will herein;

If with holy Church we now begin to practise that for which we pray to day; to perfect our actions by the perfection of our wills, by doing good willingly for the love we bear to God and his Commandements.

On Sunday within the Octaves OF Corpus Christi.

The Antiphon. Luk. 14.21.

GO out quickly into the high wayes and streets of the city, and compell the poor and feeble, blind and lame to come in, that my house may be filled. Alle∣luja. Alleluja.

Vers. He hath fed them with the fat of wheat, Alleluja.

Resp. And hath filled them with honey out of the rock. Alleluja.

The Prayer.

MAke us, O Lord, equally to have both a con∣tinual fear and love of thy Holy name, be∣cause thou doest never leave them destitute of thy government, whom thou doest instruct in the solidi∣ty of thy Law.

The Illustration.

WIth great reason this Prayer begs that we may equally fear and love the name of God, since it is a Prayer as well adapted to the day of our Lord, (being the second Sunday after Pentecost) as unto the now flowing Feast of the Blessed Sacrament, in the Octaves whereof we are at present: And since all Sundayes are dayes set apart for the service of God, we do most properly on this day pray, that we may ever sayn∣tifie his holy name with equal fear and love unto the same: which is as much as to say, we should never receive the Blessed Sacrament (now exposed in all Churches where Catholick Religion is freely practised) but that we should as well have a regard to the fear we ought to have of Christ our Judge, as to the love we ought to bear to the name of Jesus our Lord and Saviour; who is most properly so called now, because in the Blessed Sacrament, we are in a manner actually saved, by having heaven come down to us, even before we are able or fit to go up to heaven: And therefore this prayer beggs, we may as equally at least, love God under his best of names, (that of Jesus) by which he is now exposed unto us in the B. Sacrament; as we must fear him under his severer name of our Judge, if we now fail of such equall love unto him. O happy Christians! who at the same time when they are bid to fear Christ, are taught to love Jesus; and consequent∣ly their love and fear must be as equal, as Christ Jesus is to Jesus Christ. But the reason why we beg this equality of

fear and love is, because Christ doth never leave destitute of his government, those whom he instructs in the solidity of his love, that is, Christ our Judge will sweetly rule us, if he find we do solidly love him: and we were last Sunday taught the solidity of that love did consist in loving God above all things, and not only our neighbour, but also our enemies as our selves: which lesson was then given as a preparative to this Feast now flowing in the Octaves thereof; and alluded unto in this prayer, teaching us in brief, what the Epistle and Gospel tell us more at large: The first, that who loves not, ought to stand in fear of that death which he abides in by not loving: Nay more, so confident must our Love be, that we must ra∣ther not fear to dye for our neighbour, then we must dare not to love him: and to this we are incited by the example of Christ, whose love made him dye for us, that were his ene∣mies: Again, we are told this love must be real and true, not verbal onely; and that it cannot be so, if we relieve not our neighbour in his necessity, when we are able so to do: This argues indeed, that we are not left destitute by our Go∣vernour Christ Jesus, who instructs us in this solidity of love from one end of the Epistle to the other. And since it is the ge∣neral consent of all Expositours, that the Supper mentioned in this dayes Gospel is a figure of the Blessed Sacrament; sure that is a mystery as full of solid love, as is expressed in the Prayer above, teaching us never to go unto this Supper with∣out equal fear and love: and so the Prayer stands excellent∣ly well adapted both to the Sunday, to the Feast, to the Epi∣stle, and to the Gospel of the day: For if we can, by saying this prayer fervently, obtain the equal fear and love which it petitioneth; assuredly in recompense thereof, Almigh∣ty God will so govern us, as we shall not for humane ends excuse our selves from our duties to his Divine Majesty; but shall come so religiously to the Supper of the Sacra∣ment here, as we need not fear being shut out at the last Supper of eternall rest in glory, which again the Exposi∣tours will have the Sacramentall Supper to be a signe of. And thus as well every sense, as every letter of this

Gospel is included in this most admirable prayer of holy Church.

The Epistle. 1 Joh. 3.13, &c.

13 Marvell not Brethren, if the world hate you.

14 We know that we are translated from death to life, because we love the Brethren: He that loveth not abideth in death.

15 Whosoever hateth his brother, is a murderer; and you know that no murderer hath life everlast∣ing abiding in himself.

16 In this we have known the charity of God, be∣cause he hath yielded his life for us: and we ought to yield our lives for the Brethren.

17 He that shall have the substance of the world, and shall see his Brother hath need, and shall shut his bowels from him; how doth the charity of God abide in him?

18 My little children, let us not love in word, nor in tongue, but in deed and truth.

The Explication.

13. THe Evangelist had in the precedent verses told us the difference between the children of God, and those of the devil; and how there was mortal enmity between the one and the other, instancing in Cain killing his Brother Abel, for no other cause then envy to him, seeing the sacri∣fice

of Abel was acceptable to God, and his was not; in re∣gard Abel was a child of God, and Cain a child of the devil, and so no marvel if his offerings were not acceptable to God Almighty: But the Apostle proceeds further, and bids Christians not wonder, if the world hate them because of their good deeds, since, for that reason Cain (representing the malignancy of the world) hated Abel, who was a figure of a good Christian, offering grateful sacrifice to God: besides, the Apostle here alludes to what he had said in his Gospel, Chap. 15.18. If the world hate you, know it hated me before it hated you; and therefore here he concludes, they should rather expect, then wonder at it, if they found the world did hate them, since no Son can hope for love from him who hates his Father; and the foregoing Verses of this Epistle were all upon our happy filiation with God. But we may observe the causes remarkable, why the wicked (for those are understood by the world, so called from the greater part thereof, that are wicked indeed) do hate those who are good: The first is, the dissimilitude betwixt vice and vertue, which begets a ha∣tred, as similitude begets love and affection: for we see all worldlings puffed up with pride and ambition; contrariwise all good Christians are meek and humble. The second is Envy; for wicked men seeing they cannot arrive at purity and sanctity, envy those who do attain thereunto. The third, because the good men do further reprehend the vices of the wicked, as the holy Ghost doth inspire them, in imitation of his example, whose coming shall argue the world of sin, as we heard, John 15.8. The fourth, because the world sees good men flye the company of the wicked. The last, because their affections are contrary, one doating upon the world altoge∣ther, the other wholly inamoured on Almighty God; so they must needs be as opposite, as two Contraries are, as heat to cold, as dry to moist, and labour to overcome each other; but with this difference, that the good man labours the conversion of the bad, the bad man indeavours the perver∣sion of the good.

14. The Apostle doth not here say we know by any divine

Faith, or certain knowledge, as hereticks will needs interpret this place; but onely by moral certitude, we know, that if we love one another for Gods sake, we must needs love God much more; and, as by sin against him we dye, so by love of him we detest sin, and are by that meanes translated from the death of sin, to the life of grace in this world, and to the life of glory in the next. So that all the certitude we have of this, is the testimony of our own consciences, telling us we are not guilty of any defect either in our love to God, or to our neighbour: Yet because St. Paul, 1 Cor. 4. v. 4. no sooner said he was not guilty, then he added yet in this I am not justi∣fied; the Catholick Church teacheth our assurance of our being in the state of grace is onely moral, not divine. And three signes there are of Justifying grace inhabiting within us: The first, if we perfectly hate sin; The second, if we mor∣tifie the flesh; The third, if we have zeal to our neighbours good, such as St. Paul had, saying, Who is sick, and I am not distempered with him also? 2 Cor. 11. insomuch, that here St. John presumes to say, he that loves not, remaines in death; that is, if when he is bound to shew his love either to God, or his neighbour, he doth it not, he remaines in death, in the guilt at least of that past sin which he committed, by omit∣ting to do his duty when he was bound to do it; out of which guilt since there is no going but by the help of grace, there∣fore he is said to remain in death, untill by an Act of love he revives from the death of that guilt, which he remained in by not loving, when he was bound to do it; Nay, the death of our body is but a shadow of death, to that of our soules; so the Apostle needs not scruple to say, men living in sin re∣main in death, because they are truly dead to grace and glory, as long as they continue in their sin, be they never so vigo∣rousl•• alive in body.

15. He is a murderer of his own soul, because (as was said above) he that loves not, remains in death: Where note, not to love is esteemed to be as bad as to hate; and conse∣quently, who hates his neighbour, actually kills himself, and in effect his neighbour too, though not in Act: not unlike

him that coveting his neighours wife is an Adulterer in will, though not in fact. Yet others will have this hatred to be onely murder in disposition, not reduced into act; but who so loves danger shall perish in it; and therefore to dally in such dis∣positions is to indanger at least perishing in them. Let no man wonder the Apostle should say, he that murdereth hath not life everlasting in him, when he that is in this world freest from all sinne, hath not here everlasting life abiding in him: whence it follows, by life everlasting is here understood that life of grace, whereunto everlasting life and glory is due; whereof none can have so much as a hope, so long as he re∣mains in hatred or murder as above.

16. Not content to instance in lesse then the highest perfe∣ction, the Apostle here tells us, what is perfect charity, per∣fect dilection; to lay down our lives for our neighbours souls, as Christ did his for ours: But not so as we can loose our spirituall life, to gain the like life to our neighbour; no this is against the rule of charity, w^ch ever regards it self: but reserving our spirituall, we may loose our temporall lives to gain our neighbours souls. And not onely may, but are here exhorted thereunto, if we say commanded, the text will bear it, in case we see our neighbours soul in danger, unlesse we venture our lives. And in some cases men may, and are bound to hazzard at least their own, to save anothers life: as first, a souldier may rather choose to die in the place, then yield to his enemy the advantage of that ground his commander trusted him to defend; the like is of a citizen in defense of the whole city, (for the part is not of equall regard with the whole) so Sam∣son did, as we reade, Judg. 16. who oppressed himself with the ruine of a house, thereby to oppresse the Philistines also, and to save the people of God from their captivity: and though they are not many examples of obligation, yet we have many of election, shewing divers have died to save the life of their friend, divers have rendered themselves captive to redeem others from bondage, divers have lost their lives to preserve the chastity of others, as esteeming the life of grace in their neighbour more pretious, then that of nature in them∣selves.

17. Having shewed in the precedent verse, that we are bound in some cases to poure out our blouds for our neighbours; no marvell if here it be concluded, he cannot have charity who seeing his neighbour in necessity, shuts up the bowels of his mercy from him, and will not allow him any relief. And yet be∣cause this is so usuall a thing, therefore to confound those who have such stony hearts, the Text compells them to the necessi∣ty of doing the lesser, upon all occasions, by shewing before, they were obliged to a much greater act of charity, upon some particular emergencies: as who should say, though it be hard to lay down your life for another, yet it must be easie to lay down your purse, or some equivalent relief, if you will merit the name of a Christian, and give proof by your acts of mercy, that the authour of mercy is within you, and that your self do live spi∣ritually, by relieving your neighbour corporally: Whence most Divines hold, a man is bound in conscience to give alms more or lesse, and that not onely in extream, but even in com∣mon reall necessities; as of meat, drink, clothing, housing, or the like, grounded in that of Eccles. chap. 4. v. 1. Child, de∣fraud not the poor man of that Alms, which is due unto him from thee: for indeed the portion of the poor is in the rich mans hands, and God gives riches, to the end rich men may have the merit of poverty by giving their goods away, and poor men the benefit of riches, by what they receive out of the surplus of others. And because it is too long for my present purpose to inlarge upon this point, I referre the reader to the fourth book of Salvianus dedicated to the Catholick Church; wherein he shews how great a sinne it is for Church-men to inrich their kindred with the Churches treasure; and for rich persons of the world to starve Christ in the persons of the poor, while they feast the devil in the excesses of the rich, by leaving their estates to such, as will not make at least pious uses thereof. I do heartily therefore recommend this Authour to all those rich persons, who find flesh and bloud prevail more in them, then pietie to the poor; for if I be not much mista∣ken, they will thank me to have done this charity to them, who thought perhaps they did not stand in need thereof, but

their minds may be other after reading the solid pietie of this learned Authour Salvianus upon this particular subject.

18. Lo here the word is opposed to the work, the tongue to truth, as if we did want charity, that onely gave good words to the poor without alms; or as if they wanted truth, who fed the poor with words of comfort onely, when they were able truely to satisfie their hunger, and would not. Not but that he is truely charitable, who instructing feeds the soul at least, when he cannot feed his body; but that to do both is the duty of a Christian, when both may be done, and where both are wanting. So the meaning of this text is, that our charity ought to be reall, and not verball onely, to be opera∣tive, not idle or lazy: for here the tongue is opposed to truth, as dissimulation to sincerity; and the word to the work, as empty air to a purse full of money, or as froth is to beer or wine. To conclude, hence we are taught further, that we must not onely be effectually charitable, but also we are bound to be affectionately so; for it little avails to give alms, unlesse we also love the poor whom we relieve, and therefore love them, because we relieve Christ in them: and unlesse we give thus, we sell our selves for popular applause, by giving away our substance to purchase the empty air, the shadows of vain commends, and so lose a divine blessing, (as to the children of God) to get a morall one, as to be esteemed humane fa∣thers of the world.

The Application.

1. HItherto it hath appeared how exactly holy Church re∣commends unto us the practise of charity; and truely this dayes Epistle confirms us in the same practise, while it runnes wholly upon the subject of love, so high, that it seems to exceed even the last sundayes act of charity commanding then to love our enemies, because now it exhorts us to do more then love them, when v. 16. it invites to die for them also, if need be, (which yet a true love of enemies involves) as our Saviour did for us to shew his love unto us.

2. And least we should pretend to love, and not do it real∣ly, see how the master of this Art S. John Evangelist, in the last verse of this Epistle bids us take heed we do not feign the part we ought to act in earnest; for he tells us, 'tis not enough to say we love, unlesse we do it too; no, he obligeth us to love in deed, to love in truth, lest we seem to mock Almighty God, by giving out we mean to act the best part of his sacred sonne his loving unto death, those he pretended once to love; ac∣cording to that of the Evangelist, Christ when he loved his people, he loved them to his end, that is, he died for love of them.

3. Hence we may safely say, those are unworthy of the gift of love, who have not in their hearts and eyes, the holy fear of God; as truely those can never have, who dare to mock his sacred sonne by their dissembling love, that is not reall. No Christians, no, we are not yet in heaven where we cannot erre; here we must carry fear before our eyes, lest losing it, we lose our labours too; for without this holy fear we cannot work out our salvation, nor can we hope to please his heavenly majesty, unlesse we fear his power, who is as well our Governour, as our God: and as we must love his Deity, so we must fear his Go∣vernment.

Whence it is holy Church most properly prayes to day as above.

The Gospel. Luke 14. v. 16. &c.

16. But he said to him, A certain man made a great supper, and called many.

17. And he sent his servant at the houre of sup∣per to say to the invited, That they should come, because now all things are ready.

18. And they began all at once to make excuse.

The first said to him, I have bought a farm, and I must need•• go forth and see it; I pray thee hold me excused.

19. And another said, I have bought five yoke of Oxen, and I go to prove them; I pray thee hold me excused.

20. And another said, I have married a wife, and therefore I cannot come.

21. And the servant returning told these things unto his Lord. Then the master of the house be∣ing angry, said to his servant, Go forth quickly into the streets and lanes of the city, and the poor, and feeble, and blind, and lame bring in hither.

22. And the servant said, Lord it is done as thou didst command, and yet there is place.

23. And the Lord said to the servant, Go forth into the wayes and hedges, and compell them to enter, that my house may be filled.

24. But I say to you, that none of those men that were called, shall taste of my supper.

The Explication.

16. THis parable is almost the same that was mentioned, Mat. 22.2. only there in a different way, time, and place, as under the name of a dinner; and here it is brought in under the name of a supper. And there are divers senses made upon this supper. Some call it a parable of the Incarnation, life, and death of Christ; and thus S. Matthew seems to take it, calling it a dinner as to the Church militant, and a supper to the Church triumphant. Others apply this parable unto the

Blessed Sacrament; and those make God the Father, master of this feast, his sacred Sonne the feast it self, made of his blessed body and bloud; and in favour of this opinion the holy Church at this time reads this Gospel, as alluding to the flowing feast of Corpus Christi: But yet for all that the literall sense of this Gospel alludes to the last supper of heavenly glory; for that is the true supper, which ends the laborious day time, and begins eternall rest that never shall have end: so, though many may be cast out of doors after the dinner of the Church militant, yet none can be cast out, after they once enter to this trium∣phant supper.

And for that cause the most genuine sense of this place alludes, as S. Gregory saith, hom. 36. to the socie∣ty of eternall sweetnesse and glory.

Where note that great signifies here all the degrees of greatnesse, such a supper as none could be greater, either for the rarity of the dainties, and banquets thereof, or for the splendour and duration of it: whereof S. Paul 1. Cor. 2. v. 9. sayes, Eye hath not seen, nor hath ear heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. And to this supper he called many: by many are here under∣stood no lesse then even all the Jews, who were the true Church, and people of God, and were called by the Patriarchs and Prophets, by John the Baptist, by Christ himself, while he lived amongst them.

17. But by his servants whom he sent, are properly meant the Apostles, left by him to convert these Jews as well as other nations: And by the bower of supper here mentio∣ned, is understood the resurrection of our Saviour; for then (and not till then) were all things ready for this great supper of glory, because then he brought with him from his grave a multitude of blessed souls, who therefore were in Paradise (as he promised the thief to be that very day he died) because they were in his impassible presence, that is to say, when he was pleased to allow his body the benefit of all the gifts due to glorious bodies; so though they were not in the finall place of eternall rest, untill they did ascend with him to heaven, yet they were set

at the table of glory with him, and were carried up sitting at this feast, into the great presence-chamber of the sacred Tri∣nity, the Empyreall heaven: and after his Ascension, his ser∣vants the Apostles went round about the world to invite more, and to tell them the great supper of glory was now rea∣dy for all, that would go to it such way as th••se inviters would lead them, namely in the high rode of professing and obser∣ving the faith and law of Christ.

18. By all excusing themselves is here literally understood the Jewish nation, whose eye was no further bent upon reli∣gion, then as they expected a Messias, that should make them all rich; so grosly they understood the heavenly riches promi∣sed by the Messias, as they believed them to be temporall estates: And therefore here the first excuse is made by plea of necessity, to looke after worldly wealth, represented by the purchased village, which was said to be newly bought by him, that was content to sell the kingdom of heaven for a patch of earth. But Saint Gregory hom. 36. in Evang. notes the ill manners of this civility, when the excusant sayes, I pray thee have me excused; for he calls it pride in the action, though it seems humility in the voyce, because he disdained heaven, and preferred earth.

19. The second excuse insists upon an other notable addi∣ction of the Jewes to worldly wealth, namely their huge great stocks they gloried in upon their grounds; which we read A∣braham, Isaack, Jacob, and Job abounded in, and which were looked on as the greatest blessings God could give: so, in regard of earthly stocks of Cattle, they contemned the greater stock of Glory in the next world.

But St. Gregory, in the place last cited, will have these five yoak of oxen allude to our five senses distracting us from all heavenly objects.

20. St. Gregory, cited as above, understands this place of carnall sinne, the greatest impediment between a soul and glory of all others; for here the excuser askes no pardon, but boldly sayes, he cannot come: it seems he that could not wish he were able, was wholly unable, as well as he was absolutely unwilling, while he did not say, he would come another time,

as the former excuses might import, but absolutely professed, he could not come; he had, sure, as little will as power, and therefore he might have added he neither could nor would. Though others more favourably say, this place alludes onely to the excessive use of the lawfull marriage-bed, which then is used in excesse, when it is made a pretence to hinder us from the service of Almighty God:

And S. Ambrose expresseth much to this sense in few words, saying, The love of earthly things is like a birdlime upon the spirituall wings of our souls, hindring her flight up to heaven. But S. Augustine applies these three excuses to the three things, that include all sorts of worldly pelf, concupiscence of the flesh, concu∣piscence of the eye, and pride of life:

The first excuse re∣ports to the pride that man had to see himself Lord of a Man∣nour; The second to concupiscence of the eye, to see a rich stock of cattell cover his grounds; The third to concupiscence of the flesh, that made this his excuse from going to heaven, as if he did not hope for greater pleasure there: and indeed riches and pleasure are the chief impediments mortalls have between them and eternall blisse.

21. This place of the Parable alludes to Christ speaking of himself, as servant to his heavenly Father, and telling him, the Rich men of the Jewes were all so transported with the love of the world, as they gave no ear to the invitation of the eternal word, calling them to everlasting rest and glo∣ry; and that then his Father bid him apply himself to the poorer sort of Jewes, which to effect was done, when S. Mat∣thew Chap. 21. 31. sayes to the Pharisees, Scribes, Doctours and high Priests rejecting Christ, The Publicanes and whores shall go before you in the Kingdome of God; as also the last shall be first, and the first the last. Others think this verified in the choyce Christ made of Fisher-men for his Apostles, and of other poor Mechanicks, rather then of Scribes and Pha∣risees, as 1 Cor. 1.27. God chose the infirm things of this world, to confound all the strength thereof, and fooles to con∣found wise men; and this to encourage the most contempti∣ble creatures on the earth, to aym at as great riches, as heaven

can afford, if they live according to the rule and law of Christ.

22. And here our Saviour urgeth his heavenly Father, since all the poor people amongst the Jewes are not able to fill up the Court of heaven, that as yet there may be more invited: and then he went aside from the Jewes to the Samaritans and Gentiles, converting them, and so inviting of them to his heavenly Glory, which is the Supper here spoken of.

23. But we are here to note, that Christ looked upon these Gentiles, in respect of his beloved people the Jewes, as he would do upon men that have no poor beeings in Townes or Villages, but are forced to shelter themselves under the banks on high wayes, and to covet the loane of hedges for their shelter from winds and weather: and therefore being himself after his resurrection to ascend to heaven, he sent his Apostles over all the world to find out such poor Gentiles as these, who in respect of the Jewes were not held worthy (in Gods sight) to be esteemed as Masters of Townes, Villages, or houses, but were like vagabonds; yet these not filling heaven neither, see how he makes provision for relapsed Chri∣stians also, as men equally miserable with such vagabonds; and those he will have by Ecclesiastical censures, nay by pe∣nal lawes to be even compelled or forced to return to their belief again: which yet is not a course used to any but re∣volted Christians, such as once were in the lap of the true Church by holy Baptisme; and they indeed, as having once been children and Subjects of the mother Church of Christ, may (upon revolt) be compelled back again, whereas Pa∣gans, Jewes, or Infidels cannot be thus forced by penal lawes, but must (in a sweet way) be gained to a right belief through perswasion, not compulsion.

24. This verse is onely the excluding those from eternal glory, who being invited to it, will not leave temporal ri∣ches, and pleasures to purchase the Kingdome of heaven, but willingly wallow in the mire of worldly wealth, ra∣ther

then they will leave that, to enjoy eternal felicity and glory.

The Application.

1. AS this Gospel in the sense of the Expositours alludes to the Blessed Sacrament; (whose Feast is now flow∣ing,) so is it fit we should observe therein such lessons as we are bound to learn and put in execution for our more worthy receiving: which we may for brevity sake reduce to two; the one a reverential awe, or holy fear of unworthinesse; the other a fervent act of love and charity; because in this Sa∣crament is not onely the body and bloud of our Saviour Jesus Christ, but the Majesty and power of Almighty God, in∣deed all the three persons of the B. Trinity: so that to re∣quite the love of him who made his Body be our food, we are bound to come unto this Sacrament with acts of charity; and to avoid the danger of unworthy receivers, we are ob∣liged to come unto it with all the fear and trembling we can; that is to say, by going first to confession, and purging our conscience, not onely from such sins as we are guilty of, but even from inordinate affections to things that are not sin, since we see in this Gospel, those who had onely such affections were excluded from the Supper that was a Type of this holy Sacrament.

2. Again, since it was an act of the highest wisdome (the second Person of the B. Trinity) to contrive himself a Ta∣bernacle in the soules of men, wherein his infinite glory might take delight to dwell in hearts that had but a care to keep themselves in his good grace; as the Priest sayes to day in holy office, Wisdome hath built her self a House, meaning (amongst other senses) Jesus Christ hath made himself a Ta∣bernacle in humane soules that worthily receive the B. Sacra∣ment; it is but requisite we shew some zeal to his wisdome, as well as to his Love; namely, that we bring with us to this heavenly banquet such a holy fear, as may give testimony we

aym at a reverence to his infinite wisdome, while we shew a sign that we begin at least our selves to be wise, by the best argument of humane wisdome, holy fear, according to that of Eccles. 1. The beginning of wisdome is the fear of our Lord.

3. Nor will it be against the main scope of Christianity, (which is now continually to perfect charity in us) while we joyn other vertues with our acts of love: because though love must ever be included in all we say or do, yet there is no vertue therefore to be excluded, but any one (or more) may well go hand in hand with charity; nay, she indeed should never go alone, being the Queen and Soveraign of all other vertues; so they do but usher her where ere they go in her company, as to day we are taught to lead our charity into the Church with a holy feare of our Lord.

For which purpose we pray to day that we may come unto this holy Sacrament, with equal fear, with equal love: and that for the reasons alledged in the Prayer, as was said in the application of this dayes Epistle.

On the third Sunday after Pentecost.

The Antiphon. Luk. 15.8.

WHat woman if she have Ten groates, if she have lost one groat, doth she not light a Candle, and sweep the house, and search diligently, untill she hath found it?

Vers. Let my prayer, O Lord, be directed

Resp. Even as Incense before thee.

The Prayer.

O God who art the Protectour of those that hope in thee, without whom nothing is valid, nothing holy, multiply, we beseech thee, over us thy mercy, that thou being our ruler, thou our guide, we may so passe by the temporal goods of this world, as not to loose the eternall of the next.

The Illustration.

SEe how in this excellent Prayer are summed up the con∣tents of the Epistle and Gospel of the day! how exactly

do we in the beginning of this prayer observe the counsel gi∣ven us in the Epistle, humbling our selves under the mighty hand of God, when we implore his protection over us, con∣fessing that without him nothing is valid nor holy in us; and that we have no other title to his protection neither, then his multiplyed mercies towards us, upon which mercy we cast all our care, all our hope; and in confidence thereby to have him our ruler, him our guide, we commit our selves to the combat against all our enemies, which we are to encounter in our passage through this alluring world; beseeching his Divine Majesty, that by our sober vigilancy over our own actions day and night, accompanying his never failing conduct, we may (maugre opposition) obtain the victory, and receive the crown of Glory, which this prayer petitions! Behold it also as well adjusted to the Gospel. For who doth not clear∣ly see, that whilest he shall not with the Publican hang upon our Saviours lips to hear his counsels and commands, but runs his own wayes with the murmuring Pharisee, he is presently a lost sheep, and falls into sin, if not to heresie, as this parable imports; and so in stead of onely passing by the pleasures of this world, (as the Prayer above adviseth) he con∣trariwise dwelling on them, in the swing of his own inordi∣nate desires, indangers his loosing heaven, unlesse the good shepherd leave his flock in the desert, by his being content for a time to see them want the comfort of his pres••nce and consolation, whilest he runs after his lost sheep, and with much care finding him out, brings him with joy back again to the Catholike Church, if he were gone quite out of it; or to Sacramental pennance, if he were plunged into the mire of other grievous sins, not schisme, nor heresie? But to come more home to our purpose, when••e is all this trouble to our Pastour, but because the sheep do not with zeal and fervour say this prayer above; do not hope in God, but in them∣selves; do not flye the roaring and the ranging lyon, but run into his Jawes; do not content themselves to feed in the pleasant pastures of holy conversation, but run a hunting af∣ter the food of vain and worldly pleasures; and consequently

plunge themselves headlong into hell, unlesse by the mercy of this heavenly shepherd, they be reduced to an amendment of their lives, and at last rewarded with eternal glory? Where∣unto it will hugely conduce to repeat this prayer often, with such relation as we see it hath to the other parts of this dayes Service, that so the sheep may do, as the Pastour sayes: This is the end of all preaching; This the end of all prayer.

The Epistle. 1 Pet. 5.6, &c.

6 Be ye humbled therefore under the mighty hand of God, that he may exalt you in the time of visi∣tation.

7 Casting all your carefulnesse upon him, because he careth for you.

8 Be sober and watch: because your adversary the devill as a roaring lyon goeth about, seeking whom he may devour.

9 Whom resist ye, strong in Faith: knowing that the self same affliction is made to that your fraternity which is now in the world.

10 But the God of all grace, which hath called us unto his eternal glory in Christ Jesus, he will per∣fect you having suffered a little, and confirm, and establish you.

11 To him be Glory and Empire for ever and ever, Amen.

The Explication.

6. THis verse exhorts to resignation unto the Divine Will in all occasions, especially of adversity. No marvel, the hand of God is here called migh••y, when it is omnipotent. See how we are wooed into our own felicity, when we are ex∣horted to humility and resignation, as a meanes to our exal∣tation in the time of visitation; which is to be understood, when God shall think fit to look upon us with the eye of mer∣cy.

7. It were an injury to Gods goodnesse for us to cast about for that which God himself takes care for, that is, our soules good; the care of that is his, and our rule of that is by him laid unto us; so in that affayre we have rather to do what is commanded already, then to be solicitous about it, as if it were not done: And to be solicitous of Temporals is an un∣christian care, and therefore often forbidden in point of per∣fection; however tolerated in regard of humane infirmity: but moderate care is alwayes allowed Christians in order to Temporals, when anxious solicitude is forbidden them, by many texts of holy writ.

8. Sobriety is the best companion of watchfulnesse, and therefore both are recommended: And because our watch∣fulnesse is to be perpetual, therefore our sobriety must be so too; but especially towards night, when our hearts onely are to keep the watch, whilest our senses are asleep; and this be∣cause the devil is then most busie in temptations, when men are least able to resist, having, as it were, but their wish awake, and their will asleep: hence all spiritual men recommend temperance towards bed-time both in meat and drink: hence the Completory begins alwayes with this very verse, to put us in mind with what purity we ought to go to bed; having our profest enemy alwayes awake, and ready to devour us, if he find us off our sober guard.

9. Happy we that by the least resistance are sure of victory against this ravenous devil; for maugre all his malice, and

all his power, he cannot hurt us, unlesse we yeeld our consents to his Temptations. Here is added, that we must stoutly re∣sist him, and believing too, because so we get compleat victo∣ry; for by resistance we overcome him, by fortitude we bind him captive, by Faith we take away all his armes and power, that is, by firm, stout, and constant Faith. And again, our resistance will have the more force, because of what followes in this verse: we never are left alone, but have alwayes our fellow Souldiers to help us in this Fight against our enemy, who never tempts us alone, but all other good men at the same time, and we have share in their greater resistance, by adding what our weaknesse is able to do.

10. This next verse comes yet more home to our comfort and assistance, telling us, besides the help of our fellow crea∣tures, we have the help of our omnipotent Creatour against this enemy of mankind; the God of all grace, who having called us to everlasting glory, will not (if we help our selves) permit the devill to snatch us away into his kingdom of dark∣nesse; so that being designed for glory, we cannot fear the want of grace, for that is the seed, and glory the fruit of Gods goodnesse in us. O who seeing how much Christ suffered to purchase us patience, would not gladly suffer this little we are told must be indured, if we will hope for victory? Let us therefore with the same zeal begin to suffer, as we would desire the happy end of it, which is assured victory and glory.

11. This last verse minds us that the victory is Gods, and the honour of it his, though the reward (by his mercy) be our eternall glory too.

The Application.

WE have had hitherto the holy Ghost, the sacred Tri∣nity, and the blessed Sacrament to help us on in our long journey between Pentecost and Advent, which we are to march all upon the feet of Charity: but now we must expect no more such speciall helps; suffice it we have had last Sun∣day

the corroborating repast, whereof Elias his refreshment under the Tree in the desert was but a type or figure, when yet he was told that little bread should inable him to his journeyes end, although he had a great w••y to go, after that, before he came to the mount Horeb: so beloved must our charity from this day forward march upon the late refreshment of the blessed Sacrament, till we come in our annuall journey to the mount of Advent, the mount of expectation, the mount that leaves us on the top of the highest mystery of our redemption, the Incarnation of our Lord God; where his first stoop to earth, was our first step to heaven.

2. Now for as much as we shall in this march find charity sometimes handed on by other vertues, (as last Sunday most properly by holy fear, sutable to her in so long a journey, and through the many dangers which she was to meet withall in the desert of this world) and because at other times she will be in a manner out of sight, and carried on with the crowd of other vertues thronging, about her to secure themselves by her, and to be her guard, (as they are bound) she being sovereign to them all; we must not therefore think our design is ill laid, and that our obligation ceaseth as to the practise of charity, when in the holy Text other vertues are more visible then she; for there want not good Divines, who (grounded on S. Paul his definition or description at least of this majestick vertue) affirm there is indeed no other vertue but charity, both because God himself is called charity, and because in heaven all other vertues are refunded into her; so that in these Di∣vines opinions even Faith, Hope, Humility, Patience, Obe∣dience, and all other vertues whatsoever, are but charity be∣lieving, hoping, submitting, suffering, obeying or the like, as one and the self same man by the severall faculties of his soul, by his severall senses and members of his body, is doing those exercises that such faculties, such senses, and such members are necessary for. Be these Divines right or wrong, it boots not to our purpose, more then thus, to let us see all our actions are good or bad, according as they partake or want of charity, to give them life, or to declare them dead.

3. This premised, see how humility, resignation to Gods holy will, sobriety, vigilance, and a strong faith bring charity along this first-dayes journey after the repast she had last Sunday as above. And though the Text tell her she is to carry us through the ravenous Lions walk; yet we see the close of this Epistle is, that the God of all Grace, the God of charity will secure us through these dangers for his own glory, if we but love him, and will cast our cares on him, and will rely upon his multiplied mercies, whereof we have dayly and hourely huge experience; if we will make him our Ruler, him our Guide, and if we do not loose our charity to him our Crea∣tour, by wasting it away upon creatures unworthy of our love, because we cannot grasp temporall felicities without ha∣zard of loosing eternall happinesse: Yes, yes assuredly this ought to be our duty now,

Whilest to this very purpose holy Church prayes to day as above.

The Gospel. Luk. 15. v. 1. &c.

1 And there approached Publicans and sinners unto him for to hear him.

2 And the Pharisees and the Scribes murmured, saying, that this man receiveth sinners, and eat∣eth with them.

3 And he spake to them this parable, saying;

4 What man of you having an hundred sheep; and if he hath lost one of them, doth he not leave the ninetie and nine in the desert, and goeth after that which is lost untill he find it?

5 And when he hath found it, layeth it upon his shoulders rejoycing.

6 And coming home calleth together his friends and neighbours, saying to them, Rejoyce with me, because I have found my sheep that was lost.

7 I say to you, that even so there shall be joy in hea∣ven upon one sinner that doth pennance, then upon ninety nine just persons that need not pen∣nance.

8 Or what woman having ten groates; if shee loose one groat, doth she not light a candle, and sweepe the house, and seeke diligently, untill she finde?

9 And when she hath found, calleth together her friends and neighbours, saying, Rejoyce with me, because I have found the groat which I had lost.

10 So, I say to you there shall be joy before the Angels of God, upon one sinner that doth pen∣nance.

The Explication.

1. O That we sinners would approach also to hear him in his preachers, and teachers, who declare his will and word unto us.

2. Note the pride of these people, who having a law, not to touch any foul beast, (much lesse to eat it) disdain also to come near foul souls to cleanse them, and murmure at our Sa∣viour for it.

3, 4, 5, 6, 7. See how our Saviour reprehends this Pharisa∣icall pride and false devotion in these 3, 4, 5, 6, 7^th verses fol∣lowing,

by the first parable of a shepheard having lost one sheep out of an hundred, &c. Where first we must note the Rhemists expound, that Christ meanes himselfe to be the shepheard he speaks of; the lost sheep to be a sinnefull soul, who straying from the safe pastures of Gods Lawes, and seeking food to her own fancie, runnes headlong to hell, unlesse our Saviour goe after her to bring her backe again; having left in the mean time the ninetie nine in the desert, that is, seeming to goe with all his zeale away from them to reduce the lost sheep, and leaving of them in the desert of their usuall assistance onely, which he never takes away, and which in comparison of that extraordi∣nary help he gives towards converting of soules, or find∣ing out any lost sheep, seems but a desert or barren help: But having found the lost sheep, (having converted the soul again) comes back to his flocke, and brings them the increase of his assistance, not onely in their fellow con∣vert, but even in them to behold his conversion. Note, our Saviour having found the sheep, doth not drive, but bring it home upon his shoulders. Alas! he will not tyre him; O tender Go•• that he is unto us! This may minde us, that all mankind was once this lost sheep, brought home upon Christs shoulders when he carried his Crosse upon them, and was crucified besides, leaving the nine quires of Angels (representing the ninetie nine just) in the desert of admiration, to see their God so lost, (in their con∣ceipts) to finde out us that were indeed truely lost, and strayed into the very jawes of hell and damnation; and ha∣ving brought us home, desires all his Angells to joy and con∣gratulate with him: Note that, as if his joy consisted in our salvation. O high expression of his love to mankinde! And when he sayes, that in heaven there shall be more joy at the conversion of this sinner, (the salvation of a man doing penance) then at the perseverance of ninetie nine just, he insinu∣ates, the angels have a new actuall content in the penance and saintity of man, which being new seems greater then what they had before for all good men: one reason is, because in every

man that is by penance saved, they find their own losses re∣paired, and the places of the fallen angels filled: But the main reason is, because they see the will of God in this fulfil∣led, and they are in perfect conformity to his sacred will.

8, 9, 10. By the second parable, the Rhemists say is meant holy Church, lighting up her candle of new Missionaries and Preachers to find out the lost soul, that heresie hath pervert∣ed, and having regained, found the soul again, invites her Priests to a congratulation with her.

But S. Gregory hom. 34. thus explicates both the parables, saying; Christ is as well meant by the woman, as by the Pastour; For as he was God, he was the wisdome of God; and because upon money there is printed an image, the woman, saith he, lost her groat, when man who was created to the image of God, by sinne left to be like his Creatour; but the wo∣man lighted her lanthorn, because the wisedome of God appeared in humane nature, for a lanthorn signifies a can∣dle lighted in it, and the light signifies the divinity in mans nature: The lanthorn being lighted, the woman swept her house, for straight as the divinity shined through flesh, mans conscience was then strooken; and the house is swept, when by reflexion the guilt of any mans conscience is trou∣bled, in regard an evill mind (if it be not before by fear altered) is never purged from accustomary vices: The house then being swept the groat is found, since whilest mans conscience is troubled, the image of God is repaired in him: And who are the friends and neighbors, but those ce∣lestiall powers above mentioned, that are so much nearer the supream wisdome, by how much more they approximate unto it through the grace of their perpetuall vision of it? The woman therefore had ten groats, because there are nine orders of Angels; and that the number of the elect might be filled, the tenth, man, was created, who was not quite lost from his Creatour by his sin, because the eternall wisdome shining through humane flesh, found him out by the light in the socket of his lanthorn. Thus he. What more patheticall! what more rare!

The Application.

1 AS it is evident the Scribes and Pharisees here mentioned, wanted charitie whilest they grumbled at our Saviours conversation with Publicans and sinners; so is it manifest that it was an act of highest charity in our Saviour to seek the con∣version of those sinners by his conversation with them; and consequently, while our Lord goes before us with the flame of charity, we are taught to light all our works this day, at that heavenly fire.

2. In the second place, these following Parables of the lost sheep, and of the lost groat, tell us we are to bring up in the rere of charity (as we march along the desert of this world) the zeal of souls: for though this be a vertue principally proper to Pastors & missionary Priests, yet in regard there is no state of life in this world so desolate wherein men are not bound to have some care of others, as well as of themselves, (if it be but to edifie and lead them on by their exemplarity of life) therefore every lay-man ought more or lesse to zeal his neigh∣bours soul, and to contribute towards the saving of it, in some sort or other; though with intermission of his own devoti∣ons, if the neighbour require his charitable assistance, at that time when he would else be at his prayers.

3. To conclude, least even in the conversion of others souls pride or vain glory run away with ours, we are still to keep the lamp of charity light at home, burning within our hearts, for fear it be as S. Paul said a vain labour to us though we gain all the soules in the world to heaven, if we loose our own for want of regulating all our actions by the rule of love and charity, to God first, (whereby we are secured) and to our neighbour next, that we may help him too. Whence it is holy Church concludes her prayer to day, petitioning that even in the best of Temporall goods, which is the searching after other mens fooles, (a work of Time, though a fruit of Eternitie) we may be protected by the God of Love, and may be ruled and guided by his charity, which will carry us

securely through all the allurements of Temporalitie, into a safe and blissefull Eternitie.

Say now the prayer above and see how home it is unto this Application.

On the fourth Sunday after Pentecost.

The Antiphon. Luk. 5. v. 5.

MAster, we labouring all night have taken no∣thing, but in thy word we will cast our net.

Vers. Let my prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

GRant us O Lord, we beseech thee, that by thy order our course in this world may be peace∣ably directed, and that thy Church may injoy a quiet devotion.

The Illustration.

TWo things, beloved, we aske in this prayer; a peaceable flowing of the course of this world, and an unperturbed devotion in the Church. O that we all had our desires in this! or rather that we did all truely desire and pray for it! doubt∣lesse we should then have it; since holy Church we see un∣feinedly petitions it, while by this dayes service she exhorts

us to do the like. And truly one main reason why we apply not our selves to a still devotion in the Church, is because we are neither at peace with one another in the world, nor are content to let things flow in that channell, which God hath ordered them to glide in; but are ever striving to have all things go, as we our selves desire: For what Christian lives that hath not some grudge or other with his neighbour? to say nothing of all the Christian Princes now at warres among themselves, leaving the Turk and other Infidels to incroach upon them, to perturb the quiet devotion of the Church, and laugh us all to scorn besides. But it remains to shew how this prayer exhausts the Epistle and Gospel of the Masse to day. The Epistle tells us, what order Almighty God hath set the world in; and this prayer beggs, the same course may flow peaceably, according as God hath ordered it; that is to say, neither one man should jarre with another, nor those other creatures, which God hath subjected to man should re∣pine at their subjection. And I would to God man kept his course as peaceably as all other creatures under him do theirs: I would to God, he did as resignedly undergo those little suf∣ferings he is here subjected unto, as they deserve to be under∣gone, in hope of the huge reward they are to have, if patient∣ly and peaceably endured: see how to day we pray, that we may do this. What prayer then more suitable to this Epistle? The Gospel tells us, how sweetly Jesus Christ founded his Church to day upon the persons of the Apostles, whom he calls to be the pillars thereof: It tells us with what devotion S. Peter followed the first call of our Saviour; it shews what miracles accompanied the Apostles being called to this mini∣stery; it declares with what peaceable piety they followed our Saviour, and left all they had in the world to dedicate themselves to his devotion: What else doth the prayer to day close withall, then a petition, that the same miraculous Insti∣tution of the Church may be continued by a like miraculous preservation of it, in the self same quiet and peace of piety, as it was instituted with? (for it is indeed a miracle to see it so preserved; nor is the goodnesse of God lesse seen in this, then

in the other) and thereby shews that this is not a prayer of one day; but ought to continue and be the incessant prayer of holy Church unto the worlds end, that so it may appear to be the same sweet Spouse of Christ in the end, which it was in the beginning of the foundation thereof: and for this purpose holy Church we see makes it her annuall prayer, so must we make it our annuall practise, to pray in this confor∣mity to the preaching and prayer of our holy mother.

The Epistle. Rom. 8. v. 18. &c.

18 For I think that the passions of this time are not condigne to the glory to come, that shall be re∣vealed in us.

19 For the expectation of the creature, expecteth the revelation of the Sonnes of God.

20 For the creature is made subject unto vanity, not willing, but for him that made it subject in hope:

21 Because the creature also it self shal be delivered from the servitude of corruption, into the liberty of the glory of the children of God.

22 For we know that every creature groaneth and travelleth even till now.

23 And not onely it, but we also, having the first fruits of the Spirit, groan within our selves, expecting the adoption of the sons of God, the redemption of our body.

The Explication.

18. HEnce hereticks take their rise to deny merit of good works, but in vain; for the Apostle onely means, that humane actions, as humane, are not proportionable to the glory, to that reward we purchase by them; and in that sense onely denies our sufferings to be able to merit heaven. But this notwithstanding, our humane actions as they are eleva∣ted by the grace of God, in vertue whereof they became good and meritorious, and are by that means dipt in the passion of our Saviour Jesus Christ, so they are in some manner pro∣portionable to the reward they purchase; in as much as they are so, the effects of grace and not of nature, and conse∣quently may merit, to be rewarded with eternall blisse or glo∣ry; because grace is, as it were, the seed of glory, and so what grace produceth, is capable of glory: Thus finite actions become capable of infinite reward; thus one hours martyrdome is capable of eternall glory: the like of other good works.

19. This verse shews the greatnesse of the longing that creatures have after heaven; when it seems to make the crea∣ture, expectation it self, whilest it saith, the expectation of the creature expecteth, rather then the creature expecteth. Again, by creature in this place is understood not onely all mankind, but even all other creatures below man; for in man, as in the abstract of all their perfections, they are, as it were, made happy, when he is rewarded by having God re∣vealed to him face to face, and by his injoying him for all eternity: as who should say, All corruptible nature hath then the full of their expectation, when corrupted man is invested with incorruptible glory: And then they are truly the sons of God, when they are in glory; an honour which the glorious An∣gels have not, because their nature was never assumed by the nature divine, and so though they are creatures of glory, in nature more perfect then we, yet are they not children of God so properly as men are.

20. This verse shews that angels are not understood by the word creature, since as they are in fruition and not in expe∣ctation,

so they cannot be liable to the vanity, which here men (and all creatures under them) are subject unto in them, who are God knows too too vain: By vanity therefore understand here mutability, labour, corruption of all those creatures that God hath made subject unto man (and therefore the text adds not willingly, of their own accord) for the time of his being in this world; but in hope to be freed from that subje∣ction, when man is made immutable, and stands no more in need of this vanity or mutability in other creatures. Or we may understand this vanity to be that which is in man him∣self, whereunto he is made subject not willingly, but by being guilty of the sinnes of his first Father, punished with his own mortality or corruption in all his progeny, who yet have hope in Christ, to be made free from it, and to become im∣mortall.

21. In this verse is understood, that not onely man, but in him all other creatures under him (that is the creature it self) shall not by the gift of nature or grace, but by that of glory be freed from all mutability and subjection, and render∣ed sharing in glory with the children of God, that is, with men who become his children by their eternall glory.

22. This verse rather shews the pain that other creatures are in under man, then that which he is in himself; as who should say, they did cry out in continuall labour, till in mans glory they were delivered.

23. By this verse S. Paul means, that not onely himself and the other Apostles, who are the first fruits of all Chri∣stians, but even all Christians themselves groan within them∣selves, expecting as well the perfected adoption of glory in them, as that of imperfect adoption which they have already of Baptismall Grace; because (this notwithstanding) they may (nay often do) perish, but the other coming, then they have the full of their expectations, and not till then. For the desire of man is never satisfied, untill the glory of God ap∣pear in him.

The Application.

1. IT may seem a strange piece of divinity in S. Paul (or a mistake of his sense in me) to dissuade men from sin by the Rhetorick or voice of inanimate creatures; as if either they could speak at all, or yet speak more pathetically then ho∣ly men and blessed Angels, for we see how often those do speak in vain to sinners to amend their lives; But who so shall have read the Expositours above upon this present Text, will see they do incline to this divinity, that our sinnes are so weighty as they make the whole world groan beneath the burden of them, ready to split indeed, and unable to keep the course of Nature, being so often interrupted in that course by our un∣naturall proceedings; every sinne being more or lesse an act against the law of Nature it self, as well as against the law of God, because all Naturall operations of the creatures are glorious to the Creatour, whereas every sinne is inglori∣ous, and thence offensive to the Divine Majesty.

2. Hence it is S. Paul begins this Epistle first, to those whose charity and love to God gives them a sense of sin, and to those who are willing to amend their lives by taking pati∣ently the present punishments of sin; such as are indeed but the naturall effects thereof neither, as sicknesse, sorrow, perse∣cution, death it self, Not condigne to the glory that shall be re∣vealed in those who bear with patience the present Passions of Time; so S. Paul stiles those effects of finne, and animates the just to bear them patiently in hope of Heaven, a reward so great, as will render all those heavy burdens light.

3. But the Apostle speaks in other language here to sinners, such as wanting charity, have no sense of God, or of future happinesse; these he makes the dumbe world speak unto, in the 20. verse especially of this epistle, bewailing the unwil∣ling subjection the whole creature is in to sinfull mans vani∣ty, and looking on her hope to be freed from this generall sub∣jection by the particular salvation of some few saints of men, though not untill their corrupted bodies be made as incorru∣ptible

by glory at the latter day, as their souls are already by that glory blessed. Yes beloved, this is the genuine sense of holy Text to day; it tells us all the Fabrick of the world is like to split, it tells us how dumbe creatures cry out shame of man to force them so against their nature to concurre to sinne, it shews the bestiality of sinne when beasts themselves that never do commit it are ashamed of beastly man, are sick and weary of him, are tyred in beeing forc'd to serve him in his sinfull wayes, and beg their own salvation in the just at least, (in which sense holy David said, Thou O Lord wilt save both men and beasts) to confound the sinner, who pursues his own damnation, even to the Torment of the creatures that are not capable of sinne and yet detest it, out of an innate de∣sire of honouring Almighty God in all their operations; and so detest it too, as they are ready to rebell against the man of sinne: in so much that holy Church in her charity makes her petition proper to the sense above; as if she were afraid least mans unnaturall wayes of sinne should force nature out of that order God hath set it in, of serving man, and pluck a warre of all the other creatures in the world on all man kind, to the disturbance of the Church in her devotion and piety, which at least she begs may be quiet and unperturb'd.

Say but the prayer above and see how patt it is to this purpose.

The Gospel. Luke 5. v. 1. &c.

1 And it came to passe when the multitudes pres∣sed upon him to hear the word of God, and him∣self stood beside the lake of Genesareth.

2 And he saw two ships standing by the lake; and the fishers were gone down, and washed their nets.

3 And he going up into one ship that was Simons,

desired him to bring it back a little from the land: and sitting, he taught the multitudes out of the ship.

4 And as he ceased to speak he said to Simon, Launch forth into the deep, and let loose your nets to make a draught.

5 And Simon answering said unto him, Master, labouring all the night, we have taken nothing; but in thy word I will let loose the net.

6 And when they had done this, they inclosed a ve∣ry great multitude of fishes, and their net was broken.

7 And they beckened to their fellows that were in in the other ship, that they should come and help them: And they came and filled both ships, so that they did sink.

8 VVhich when Simon Peter did see, he fell down at Jesus knees, saying, Go forth from me, for I am a sinfull man, O Lord.

9 For he was wholly astonished, and all that were with him at the draught of fishes which they had taken.

10 In like manner also James and John the Sonnes of Zebedee, who were Simons fellows. And Je∣sus said to Simon, Fear not, from this time now thou shalt be taking men.

11 And having brought their ships to land, leaving all things they followed him.

The Explication.

1. THis Verse shewes the power of our Saviours preaching, which drew after him multitudes of people: it shewes also the sweetnesse of his doctrine, and exhorts us Christians to flock in like manner after the preachers of his word, the Priests of holy Church, to presse upon them, as these did upon Christ, with zeal, not curiosity. By the lake of Genesareth is understood the world; for as that lake was ever infested with huge winds and tempests, so is the world continually filled with the noises of huge distractions, huge troubles, huge temptations, huge dangers of eternal wrack; against which it is a good safeguard to run after the preachers of holy Church, and by their exhortations to have these tempests layd.

2. By the two Ships may be understood the two sorts of Missioners, those who are such by office, and those who of charity are coadjutours to the former. By the Fishers being gone down to wash their nets, is intimated unto us that we can∣not expect to catch soules to God, in the muddy and foul nets of humane Invention, but in the washed and clean net of the divine word; as also, that those who will hope to gain others to God, must have themselves pure soules: this is intimated by the story that tells us here, when Christ came with intention to call these Fishermen to be his Apostles, he took them in the best outward preparation to make them good spirituall Fishers, that is, when their nets were clean.

3. His going into Simons ship argues, that he made S. Pe∣ters chayr his Pulpit, out of which himself preached, when he converted S. Peter; and by him and his fellow Apostles the whole world. By his desiring Simon to go off a little from the shoar, (when he that was Lord and master of heaven and earth might have commanded it) is insinuated, that he did not desire his Vicar S. Peter, nor his Successours should dominear over their flocks; but by sweet entreaty draw them

to what is fit to be done. By drawing off from the land is in∣timated, that a preacher should be in his pulpit, as in another element from the world, that is, not so much as near the filth of it, but in the clearer element of a better state of life and manners then the people: and yet the preacher must not stand at too much distance neither from the people, but be near, that they may hear him, and that he may come upon all occasions to help them. Christs sitting and the peoples standing to hear him preach argues the authority of the ma∣ster, and the reverence the schollar ought to bear unto the word of God. Many great Princes have formerly used this piety; now every ordinary lay-man looks for a chayr to sit even when the preacher stands.

4. As soon as he had done preaching he sets Peter a fishing; to shew, that after the Word of God is delivered unto us, we ought to labour the putting it in execution according as we are taught. By going into the deep to fish he intimates, that preachers after their Sermon ought to fall into deep medita∣tions and praises of Almighty God, and beg that he will inable them to return to the like work again, after that in the deep of contemplation they have prepared themselves for it: But then the end of this verse tells the preachers, they must cast out their nets for fish, that is, they must so preach and con∣verse with the people of the world, as to gain them, like Fishes into the net of Gods service; and it is a huge honour for the people to be thus caught or taken, drawn out of the waters of confusion and sin, into the net of order, discipline, and grace.

5. S. Peters reply argues his huge Faith, which overcame his diffidence after his whole nights lost labour: And this nightly vain labour argues the fruitlesse preaching of those Priests, who go to that office out of self conceipt or vain glo∣ry; (as all do that have no true vocation) But then to go when Christ, not onely bids us, (as here) but accompanies too, that is to obey as S. Peter did, and to have like hope, as he had, rather in the assistance of the commander, then in the own abilities of the preacher.

6. See the effect of this Faith and obedience, what a mul∣titude of Fish it brings in: whereof some are permanently content to be so happily brought in to Gods Church; others (as Hereticks, Schismaticks, Apostates) break the net, will keep within no law of God or holy Church, but give law to themselves, or rather take liberty to live without all law: So by this net we see is understood the bounds of the Catholike Church.

7. By their beckning to their fellowes in the other ship is signified their exclamation, and noise of admiration (to see so huge and unexpected a draught) was so great that they could not hope to be heard, but by signes made means to be under∣stood to desire help. And by this their desire of help we, that succeed them, are taught never to presume, that we alone are able to comply with the great calling of Apostolical Missiona∣ries, but shall do well to require help of any devout neigh∣bours or fellow Missioners. By these that came to help them we may piously understand, that not onely our fellow Fisher∣men of the Clergy, but also the religious orders of Gods Church were prefigured, who are indeed excellent fellow-Missioners, or Fishers to help to catch soules to God, and come when they are called as coadjutours to those who by office have care of soules, which were both hinted in the se∣cond verse of this chapter: see the glosse thereon, as above. O that we could once see this happy, this brotherly concur∣rence in Gods service! then would the ship of Christ his holy Church almost sink, that is, be full fraighted, as she could possibly sail, and then we might hope she would enter safe into the harbour of eternal rest, when the labours of her mili∣tant state would be converted into the repose of her state Triumphant.

8. 9. 10. Onely Peter of all the rest (astonished as they were at the miracle) expressed himself more then others did thereat; fell immediately at our Saviours feet to adore that power which had wrought this miracle: and for this his sin∣gular Faith and humiliation, see him exalted and made head of all the Church; to shew, we cannot out do Almighty God

in goodnesse; his rewards are never short, but alwayes above our works. And 'tis worth observing, that S. Peter here de∣sires Jesus to go from him, because he is a sinner, and doeth not deserve the honour of his presence: A high expression of humility in him, and of his reverence to the person of his Lord; as if he had rather lose the honour of Christ his pre∣sence, then so great a Majesty should be dishonoured by so unworthy company, as his, and all the rest that were, as the ninth verse sayes, all astonished at the greatnesse of the mi∣racle, in such an unexpected draught of Fish; whom our Sa∣viour comforts up in the tenth verse, and bids Peter cast off his fear, because he should be from that time a fisher of men, of soules, which he should bring in as great shoales to heaven, as these fishes came to his net.

11. What marvel they left all to follow so good, so great a Master, who did not alter but exalt their trade, by inno∣bling their draught, which was formerly food onely for mens tables, but henceforward they should take Fish that should be served up to the table of the King of heaven, of God him∣self?

The Application.

1. THe sum of this Gospel is the demonstration of our Saviours charity to his Apostles, and of his like love to all the world by their Ministry, whom he professeth here to make Fishers of men, converters of soules, by their teach∣ing and preaching, according as himself instructed them in that art by his own Sermon to them, and to the multitude that followed him. So we are not here to seek for charity, where so high an act of love is exercised, that of saving soules by preaching to them the word of God.

2. But what we are to observe here is, that the Apostles left all they had in the world to follow Christ, and to seek after souls; so that hence we see Church men, especially Pastours and missionary Priests, who by office have the care of soules lye upon them, are to renounce all other cares or thoughts

whatsoever, are to divest themselves of all worldly cloggs or interest, and to dedicate themselves wholly and solely to their Pastoral Functions.

3. Neverthelesse they are not to rob the world of their suffrages, prayers, and sacrifices; for in them, they are still to have a memory of the whole world, and to beseech God that he will blesse and prosper every private condition, every peculiar state, and all the general ranks and orders of the Universe, that it may be in each, with every one, and through the whole, as God in his Goodnesse and Wisdome hath or∣dained; with Kings as best is for their Majesties, with States as most conducing to their safety, with subjects as be∣fits them best; and that so Temporalities may be ordered by Almighty God himself, as the Spirituality be not interrupted nor molested, but that all Church-men may be free to pray, to preach, to sacrifice, and give the Sacraments to all; as though the world would never be in order if the Church-men were disordered, or not allowed peace and tranquillity in their devotions.

Sure this must be the meaning of the Text, when it is the petition of the Prayer to day.

On the fifth Sunday after Pentecost.

The Antiphon. Matth. 5.24.

IF thou offer thy gift at the Altar, and shalt re∣member that thy Brother hath ought against

thee; leave there thy gift before the Altar, and go first to be reconciled to thy Brother, and then coming thou shalt offer thy gift.

Vers. Let my prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

O God who hast prepared invisible good things for them that love thee, infuse into our hearts the desire of thy love: that loving thee in all things and above them all, we may attain unto thy promises which surpasse even all our own de∣sires.

The Illustration.

SEe, see beloved, how little those that professe to love God ought to set their affections on creatures; when by this Prayer they are told, the good they ought to aym at, is as in∣visible to them here, as God himself is to our corporal eyes, though in that God are contained all things that are good and worthy of our love: See, how because we cannot naturally love that which we see not, we are bid to beg it as a boon of God, that we may at least desire to love him, and that this desire may be by him infused into our hearts; so that lo∣ving God in all we do see, and above all we can imagine, we may thereby hope to attain unto the fruition of that Invisible good we see not, which yet we are created to enjoy, and which is so great, as it surmounteth all our own most vaste desires. A gallant and an easie way to heaven, by onely loving what is onely worthy of our love, the Invisible God, who is the Authour and giver of all that can be good, visible or invi∣sible.

And since we may easily loose the hopes we have of at∣taining our spiritual good, we are by this Prayer taught to love nothing visible, that may indanger us to loose the invi∣sible treasure which is hoarded up for us; that is, not to love any thing visible, but as it relates to what is invisible, namely to Almighty God, and as thereby we may honour and glori∣fie God by loving it: which rule can never be observed by loving creatures, but even equally to their Creatour; and yet commonly we love them, and dote upon them much more, God help us: whereas if we follow the rule of this Prayer, we shall not onely cure that disease in us, but further, attain to the height of perfection and sanctity; which consisteth in lo∣ving God above all things, and all things else for his sake, not for their own respects; since we cannot lawfully so much as love our selves, but onely in order to God. O admirable solidity of devotion! O admirable profundity of spirit in the prayers of holy Church! Let us now see, how this Pray∣er is adapted to the Epistle and Gospel. Excellently well to both: For what is the Epistle else but a rule of perfecti∣on, which this Prayer begs we may observe? what else is the Gospel but a rule of more perfection in us Christians, then ever God required at the hands of his chosen people the Jewes? and what is this Prayer but a petition of the highest perfection and sanctity, that any Christian can hope to ar∣rive unto? so sweetly doth holy Church adapt her Prayer unto the doctrine of her preachers; that so the layity may in little carry away, what the preachers deliver to them at large.

The Epistle. 1 Pet. 3.8.

8 Be ye all unanimous in Prayer, having compassi∣on, lovers of the fraternity, merciful, modest, humble.

9 Not rendring evil, for evil, nor curse for curse; but contrariwise, blessing: for unto this are you cal∣led, that you may by inheritance possesse a Bene∣diction.

10 For he that will love life, and see good dayes; let him refrain his tongue from evil, and his lips that they speak not guile.

11 Let him decline from evil, and do good: let him enquire peace, and follow it.

12 Because the eyes of the Lord are upon the just, and his eares are open unto their prayers: but the countenance of the Lord upon them that do evill things.

13 And who is he that can hurt you, if you be emu∣latours of good?

14 But and if you suffer for justice, Blessed are ye. And the fear of them fear ye not, and be not troubled.

15 But sanctifie our Lord Christ in your hearts.

The Explication.

8. St. Peter here recapitulates some of the chief vertues, which make a perfect Christian. No marvel he be∣gins with unanimity, be it in prayer, or otherwise in all com∣mon Actions, because this vertue is radicated in the B. Tri∣nity, the ground of all Christianity; for there the three di∣stinct Persons are not onely all of one mind, but of one essence too: in imitation whereof Christians are taught to be all of one mind, all ayming still in every action at the ho∣nour and glory of one onely God, as the Angels do. The Apostle puts compassion next, to shew that each Christian

should be as sensible of his neighbours sufferings, as his own soul is sensible of the pain in any member of his own body. This vertue flowes indeed from the former unanimity, for where there is but one mind or soul, as it were, there must be one and the same sense or compassion. And this vertue of compassion extends as well towards our being sensible of each good in our neighbour, (and zealous to imitate it) as of any evil we see in him, out of a zeal to remedy or cure the same. So excellent is the unity of Christianity. Hence also flowes the next vertue, lovers of the fraternity; to shew that the grace of our Religion teacheth us to imitate the perfection of nature; so to love one another, being Brothers in grace, as we do that are Brothers in nature. When we are bid Be merciful, it is as if we were told our compassion must be even from the Bowels of our hearts. Modesty and humility are well joyntly recommended together, because they are indeed inse∣parable companions, as it were; and so in this exteriour ver∣tue modesty, (rendring the whole person exteriourly gratefull) and in her inseparable companion humility, S. Peter closeth up his enumeration of vertues; ending with humility, because that is indeed both the basis and summity of all others; for as it must be the first, (as captivating mans proud reason un∣to Faith) so if it go not hand in hand up to the top of per∣fection with other vertues, even with charity the Queen of them all, that great Queen cannot stand fast in her throne, but upon the feet of humility.

9. S. Peter here forbids not the flowing of Justice, or exe∣cution of just revenge, when it is legal; but onely private re∣taliation of evil for evil; and exhorts that each private per∣son blesse and not curse those which do him mischief: be∣cause as the end of all our temporal evils is eternal Blisse; so we must (in hope of that for our selves) Blesse those that do us evil. O rare perfection of Christianity!

10. By these three next verses taken out of Davids mouth, S. Peter proveth, that to repay evil for evil is our natures propension, but bids us forbear, as we will hope to have our own evil deeds towards God forgiven, and the little good we

do rewarded with eternal life: called here seeing good dayes; for those are chiefly good which shine with glory over our heads; though the dayes of grace here are not deprived of that Epitheton too. We are therefore bid refrain our tongues, because when they be loose and unbridled, that alone begets bad dayes unto us; every one judging him to have a bad heart, that hath a bad or an unbridled tongue: and how can the lips of an ill tongue speak other then guilt, when they betray the guiltinesse of their own heart?

11. The declining evil and doing good is an abstract of all Christian duty, and a perfect rule of Christian perfection. 'Tis reason to bid us seek peace and follow it, as being the special gift of our Saviour, which he brought with him from heaven at his birth; and then the Angels bestowed it amongst us; the holy Ghost did the like at his coming too, and Christ at his going, left it as his Farewel, as hath been said before, yet is not here unseasonably repeated.

12. By the eye of our Lord understand the piercing know∣ledge of Almighty God, whereby he sees into the secrets of all hearts, and seeing them lovers of Justice, heares all the prayers they make unto him, and grants them all they ask: By his Countenance, understand here that displeasure he shews at the latter day unto the wicked, when he pronounceth the sentence of damnation against them; for how ever he doth not damne every man in his actual sin, but differrs his justice till the latter day, yet he looks on their iniquity that do sin, with the same displeasing countenance, as at the day of Judge∣ment; when it will be a greater torment to behold the displea∣sure of that countenance, then to suffer hell fire. O that we could in all Temptations to sin reflect on this Truth, so should we avoid the fact, that will merit this effect!

13. A happy shield against evil to emulate vertue and goodnesse. Emulation here imports a vehement zeal and fer∣vour of soul towards vertue; not a faint velleity or wish of it, but a strong will and action too; and so makes a strong shield not onely against all vice, but even against all mischief: for S. Austin sayes well, no body is hurt, but by himself; by

his own sin; therefore if all men be emulatours of vertue, they are sheltred from all evil or hurt from others:

And this one of the Churches prayers in Lent assures us of, that no adversity shall hurt us, if no iniquity dominear over us.

14. Doubtlesse those are Blessed that suffer for justice, since Jesus Christ who is verity it self, hath numbered those among the Blessed, nay among those who actually are posses∣sed of heaven; as if a patient suffering an unjust persecution here, were a heaven to the sufferer, even whilest he is in du∣rance; and as if God were not content to reward that kind of suffering with future Blisse, but with a present Beatitude. After which followes well the end of the verse, that we should nor fear, nor be troubled at our unjust persecutours; be∣cause by our patience we are, as it were, out of their power, which aymes onely at our affliction and vexation; and fai∣ling thereof, leaves us free from fear of any mischief they can do us. S. Laurence on the Gridiron was a good proof of this.

15. It followes, we do then sanctifie Christ in our hearts, when they are wholly set upon him, and regard not any mis∣chief hell it self can do us, when our hearts are inflamed with the love of God, and of Jesus Christ our Lord.

The Application.

1. THe Illustration upon this Prayer tells us at how great a height of perfection S. Peter aymes in the Text of this Epistle, when no lesse then an absolute sayntity, is the rule he gives for Christianity. And this is evident, whilest we see the Apostle exhort not onely to all manner of positive, but even to negative sayntity withall; not onely to have us do all sort of good, but to have us decline all kind of evill whatsoever; not onely alwayes to do well, but also never to do ill; not onely finally to be Saints, but never to be sinners, after we have once the happinesse to be Christians.

2. And to this purpose he lights up all the lamps of ver∣tues

which you see him recommend to day unto us: advising that our charity march alwayes through the wildernesse of this wicked world as men do rest by night in deserts, when to se∣cure themselves from the ravenous beasts that hunt their prey by night, they make a ring of fire round about them, and so sleep securely: now in regard we have a Noon-day devil hunts our souls by day, as well as night, therefore S. Peter circles us about not onely in the never dying fire of brightest charity, (which the devil hates and flies) but with the lamps and torches of a many other virtues burning bright about us, so to prevent us from the Fiends mid-day incursions, as well as from his seizures in the night, because the least light of vir∣tue, the least glimmering of saintity dazels the eyes of this foul fiends iniquity, and makes him run away.

3. Now in regard all men are apt to dwell upon their pre∣sent objects with delight, and to delude themselves that every sinne they do commit, hath an apparent goodnesse in it at the least, of pleasure, or of profit; therefore to day, lest we should be deceived with semblances of that which is not true, lest we should run after the folly-fires of the devil as after vir∣tues, or follow his flying light of seeming saintity, and so lose the society of reall virtues in the desert of this world; holy Church makes her prayer particular against allurements of all appearing good, whilest she draws our thoughts and eyes to things invisible; as if nothing we see were worthy our be∣holding, nothing that we have worth our possessing; and so perswades us altogether to covet what we have not yet, to wish for what we see not, to hope for what is promised, as being far above what ever is, or can be here possest.

And that we may do this she begs in the prayer above (as a speciall gift) of God, to give us a desire of loving him unseen, and the Invisibles that he hath promised us, surpassing all our own desires, as farre as they do our possessions.

The Gospel. Matth. 5. v. 21. &c.

21 For I tell you, that unlesse your justice abound more then that of the Scribes and Pharisees, you shall not enter into the kingdome of heaven.

22 You have heard that it was said to them of old, Thou shalt not kill: and who so killeth, shall be in danger of judgement.

23 But I say to you, that whosoever is angry with his brother, shall be in danger of judgement: And whosoever shall say to his brother, Raca; shall be in danger of a Councill: And whosoever shall say, Thou fool; shall be guilty of the hell of fire.

24 If therefore thou offer thy gift at the Altar, and there thou remember that thy brother hath ought against thee:

25 Leave there thy offering before the Altar, and go first to be reconciled to thy brother; and then coming thou shalt offer thy gift.

The Explication.

21. THeir justice was onely an outward shew of virtue; a ceremonious observance of their own, rather then a religious keeping the Law of God; whereby they became ser∣vile to one another, rather then children of God: and there∣fore Christ tells us, that unlesse we become more just then they were, we cannot be saved; unlesse our internall eye look di∣rectly at Gods honour, rather then at mans will and pleasure, we cannot enter into heaven, which is the kingdome of God, and not of man: so our justice must be internall and reall,

not onely externally apparent, as theirs was. This our Sa∣viour proves by examples out of the letter of the law, (as they took it) without regard to the spirit thereof, as we ob∣serve it, or as we should at the least.

22. This is clear by what follows, for the Pharisees never expounded the law forbidding murder, further then as to ex∣pose the murderer to the sentence of a temporall Judgement, and death: but in the Christian sense not onely the mur∣therer is 〈◊〉〈◊〉 guilty of eternall damnation, but even he that shall without murthering, as follows,

23. Be passionately angry with his brother, meaning so an∣gry, as to seek unjust revenge upon him in any way of vio∣lence at all, much lesse of murther; he shall be guilty of the severe judgement of God, and not onely of man: for, if his anger be a mortall sinne, it shall suffice to damn his soul; (if he die unrepentant of the sinne) if but a veniall sinne, yet it shall suffice to make him guilty of Gods adjudging him for it, at least to the temporary hell of Purgatory fire; a far greater punishment then to die by sentence of the law of man. But if he shall in his anger call him Raca, (expresse any out∣ward contempt or scorn of him) he shall be guilty of a Coun∣cill. This alludes to the order of justice among the Hebrews, who punished faults of injustice by three severall sentences, according to the quality of the fault, and by three severall benches of Judges: The first fault was call'd pecuniary, or injury in money matters; the Judges of that were but three: The second was murder, whereupon three and twenty Judges sate: The third was heresie, idolatry, blasphemy or the like, whereupon seventy two Judges sat: Our Saviour, who waves the first, alludes to the second and third, to shew the perfection of his law; and compares the excesse of a con∣temptible expression to our neighbour, besides our anger a∣gainst him, (for so is understood by Raca) to the severest of all the three judgement seats of the Hebrews, which was that they called Councill, when they were to consult, how severely they should punish the offender for this heynous fault; as if God did esteem himself contemned, when any that bore his

image was vilified by us. So that in the balance of Christi∣an perfection, any the least sinne of anger is veniall; the expression of it in ill terms (as Raca) is doubtfull, and wor∣thy of Councill, whether veniall or mortall; any notable ex∣pression (as fool) is doubtlesse mortall, and so damnable, if it be so expressed as that thereby we really desire to exaspe∣rate and provoke our neighbour to indignation against us: for if in jest 'tis otherwise; if it be to such persons as we may jest withall; but if to our betters, there such jests are odious, and not to be used by any means.

24, 25. These verses close up the difference of perfection between the Pharisaicall and Christian Laws: the former taught that by sacrifice, and oblations at the Altar into the hands of the Priest, all their sinnes were expiated, whether they made satisfaction to the parties offended, and injured by them, or not. This our Saviour beats down, and forbids us to hope for pardon from him, by any our sacrifices or ap∣prochings to the Altar, and to Priests, unlesse we make our selves worthy to partake of our own offerings to God, by a previous justice done unto the world; unlesse, having abused thy brother by Raca, or fool, (as above) thou first ask him pardon; much more must we do justice, if the injustice hath been yet greater. The reason of this is, that justice is alwayes of necessity, sacrifice many times of devotion onely: Where note, this doctrine of our Saviour is not onely (as some pre∣tend) a counsell, but indeed a precept, because reconciliation is necessary by way of precept, sacrifice not alwayes so; and because God is never reconciled to us, whilest our neighbour is justly offended at us. Note, this precept obligeth onely, when with discretion it can be fulfilled, when without scandall, (amongst other obstacles;) so that you may receive, though you have given a private offence to one absent, without going from the Altar to ask pardon, provided you resolve to do it, when you meet the offended, and be actually then sorry for it; yes, you may in such case receive, and are not bound to disco∣ver your guilt to others: but without this internall sorrow, and purpose of a reall externall satisfaction, (in time and

place convenient) there is no offering sacrifice to God, at lesse danger then of sacriledge, in pretending a pledge of peace, (for such is a sacrifice) where God sees there is no peace at all.

The Application.

1. BY the drift of this Gospel it will appear I made no streined application of the prayer above unto the ge∣nuine sense of the Epistle; for what else is the whole scope of this Gospel (which must ever be the same with the Epi∣stle) but a putting out of the Ignis fatuus, of the feigned saintity of Judaisme by the true fire of Christian charity? much as the sun-beams falling on the dimmer light of bright∣est fire, seem to extinguish it, and make the flames thereof in∣visible.

2. The Scribes and Pharisees forbidding murder under the servile fear of humane judgement unto death, was (in regard of true Religion) like the dimme light of fire placed in the beams of the Meridian sun: The Sonne of justice Jesus Christ forbidding murder, not so much for fear of death, as, for fear of putting out the fire of charity to God, and to our neighbour, and of taking in our hands the Glow-worm of wrath and anger, a passion that seems to have a flame in∣deed, but 'tis a flame of hypocrisie, of Ignis fatuus, of folly-fire onely, not of reall virtue.

3. To conclude, see how the Gospel strikes it yet more home, when even the seeming flame of sacrifice and offering at the Altar is a cheat to charity, is a Pharisaicall but not a Christian duty of Religion, unlesse we light the lamp of bro∣therly love withall; unlesse we be at peace with one another, we cannot hope to have a peace with God. O beloved, who so short-sighted now as not to see appearing saintity is nothing worth unlesse it be as reall as it seems to be? Philosophy teacheth us this lesson of Christianity; A thing is good when it is made so by the integrity of its cause, good every way: so is it with a Christian, he is good to God, when he is made so, by beeing also good unto his neighbour; but he cannot be so,

while he offers sacrifice to God with his hand, and to the de∣vil with his heart, at the same time: such is our receiving the blessed Sacrament before we are perfectly reconciled to all the world; it is not the visible good action of receiving that makes a good Christian, unlesse his invisible good intention make him so, that is, unlesse he privately forgive all the world; and resolve at least, publickly to do it when first he meets with any man that he hath odds withall. So still we see the reality of our goodnesse consists more in the invisibility, then in the out∣ward apparence of it, and for this cause

Holy Church, in her prayer upon this dayes Gospel, begs an affection to the Invisible God, to the yet unseen good things which he hath promised, as if all we see were no∣thing worth in comparison of things invisible which we are pro∣mised.

On the sixth Sunday after Pentecost.

The Antiphon. Mark 8. v. 2.

I Have pitty on the multitude, for that behold they have now attended me three dayes, neither have they what to eat, and if I shall dismisse them fasting, they will faint in the way.

Vers. Let my prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

O God of virtues, to whom all belongs that is best, ingraft in our breasts the love of thy holy name, and grant in us the increase of Religion, that thou mayest nourish those things which are good, and being so nourished maintain them by the practice of piety.

The Illustration.

HOw properly do we to day petition that the love of Gods holy name, may be ingrafted in us; who are (as the Epi∣stle tells us) baptized in that holy name, and in virtue of the said Baptisme, are not onely dead, but even buried with Christ to sinne, and raised to a newnesse of life, by a new resurrection with him into a state of grace! How singularly home doth the next petition of the prayer come to all the rest of the Epi∣stle; when we beg in the second place the increase of Religion in us, whereby we do truely live to God in Christ Jesus, as in the close of the Epistle we are said to do! How excellently also doth the third petition of the prayer exhaust the whole Gospel of this day; whilest it begs a nourishment in us of those things that are good, when the said Gospel runnes all upon miraculous food and nourishment, which our Saviour gave to day unto four thousand persons that had constantly followed him, for three dayes together in the wildernesse! This nourishment (beloved) is dully given us in the Blessed Sacrament, whereof this Gospel was but a figure according to the exposition of the best Expositours of Holy Writ: For look how to day four thousand persons were corporally fed

with multiplied loaves; so are millions of soules dayly fed with the body of Christ, multiplied under millions of con∣secrated hoasts: and as by this food is chiefly nourished in us all that is good; so by the practice of Piety (as the prayer petiti∣ons in the close) is maintained in us what by the aforesaid blessed Sacrament is nourished: as who should say, in vain we take this spirituall nutriment, if after it we do not main∣tain the grace it gives us, by the continuall study and practice of Piety: wherefore to make this Prayer accomplished, we beg in the close thereof, that God will maintain in us (by our practice of Piety) the good nutriment we receive by the blessed Sacrament. Thus wee see how admirably the Prayer is adapted to the other parts of this dayes service; and with∣all we are taught, that the perfection of a Christian life con∣sists in the continuall practice of Piety and devotion.

The Epistle. Rom. 6. v. 3. &c.

3 Are you ignorant that all we which are baptized in Christ Jesus, in his death we are baptized?

4 For we are buried together with him by Ba∣ptisme into death: that as Christ is risen from the dead by the glory of the Father, so we also may walk in newnesse of life.

5 For if we become complanted to the similitude of his death, we shall be also of his resurre∣ction.

6 Knowing this, that our old man is crucified with him, that the body of sinne may be destroyed, to the end that we may serve sin no longer.

7 For he that is dead, is justified from sin.

8 And if we be dead with Christ, we believe that we shall also live together with Christ.

9 Knowing, that Christ rising again from the dead, now dieth no more, death shall no more have do∣minion over him.

10 For that he died, to sin he died once; but that he liveth, he liveth to God.

11 So think you also, that you are dead to sin, but alive to God in Christ Jesus our Lord.

The Explication.

3. TO be baptized in Christ, is to be christned according as Christ hath commanded, in the name of the Father, Sonne, and holy Ghost; to be baptized in his death, is as much as to say, in representation of his death, and that our Ba∣ptisme hath force and vertue from the merits of his death and passion; and signifies, that as Christ died on the Crosse to this naturall life, so the baptized die to sinne, and live to Christ, which is a life opposite to that of a sinner.

4. This verse adds more to the Analogie, saying, we are not onely dead to sinne in Baptisme, but thereby also buried with him, in proof of our death to sinne. So that the Trine Immersion used in Baptisme alludes to the three dayes that Christ lay buried in his grave, as our sinnes in Baptisme lie drowned under the water thereof: And for this cause holy Church makes a solemn Baptisme yearly on Easter eve; to shew, that thereby those who died & were buried with Christ, do also rise with him, by the glory of his heavenly Father, (that is, to glorifie him) to a new life in him: in testimony, whereof the baptized have a white garment cast over them, called the Chrisome, to shew the purity of their souls; and are advised to carry the same inward purity with them to the tribunall of Christ, as a proofe of their fidelity to their vow in holy Baptisme of renouncing the world, the flesh, and the

devill, so to conserve their puritie or newnesse of life; to the which the Fathers exhort earnestly, when they inculcate the frequent memory of our baptismall vow; which they ground in these words, so we also may walk, importing, so we may persevere in that purity.

5. See how this verse insists further upon the consequence of our spirituall resurrection even in this life, by our spirituall death and buriall as above; shewing that our newnesse of life by Baptism, is like the ingrafting us into the stock or tree of Christ, whence we are to receive all our future sap or nutri∣ment: so that as his death (to naturall life) was the way to his resurrection; in like manner our death (to sinne) is the way to our resurrection with him: and as we see graft•• fol∣lowing the changes of the tree they are ingrafted in, seem in the winter to die with it, in the spring to revive with it; so do we by Baptisme in Christ seem to die with him in the winter of his passion, but revive in the spring of his resurrection.

6. Then we know indeed our old man to be crucified with Christ; when the new man lives in him. By the old Man understand custome of sinning renounced by Baptisme; by the body of sinne understand here the whole masse of our sinnes; by the destruction of it understand, not the palliation of it onely, by imputative Justice, as heretikes do, but the ab∣solute death thereof by inherent justice, infused by baptismall grace into our souls.

7. And this sense is confirmed by the next verse, saying, he that is dead (meaning to sinne) is justified from sinne; lives by the infused Justice, which hath killed, and not onely covered sinnes in the baptized.

8. This verse imports our future life eternall, which we firmly believe we shall injoy with Christ, if here we die with him to sinne.

9. The sense of the precedent verse is confirmed by this following, that tells us, death shall as little reign over us in the next life, (if we truely die to sinne in this) as it did over Christ once risen from his grave: and yet withall alludes to the constancie we ought to have in good works, even in this

life; that having once had the happinesse to live spiritually here, we should disdain to die again by relapse into sinne, and so to let death dominear ever us, whom once we had slain by grace. Note here the strange goodnesse of our Saviour, who being God, was content to let death once dominear over him on the Crosse, that we might for ever after triumph with him over death.

10. Here Christ is not to be understood to die to sinne, as we doe, but to die for sinne, not his own, but ours; and that once, for all our sinnes. Where he is said here to live to God, understand with God, a blessed and immortall life; as also, that by so living he may perpetually praise and glori∣fie Almightie God; since as he died for sinnes abolition, so he lives for Gods glorification.

11. 'Tis reason we should think our selves dead to sinne, when by Baptisme we renounce it; and living to God, when by the same Baptisme we live in him. But it is a high ex∣pression of the alteration which the Apostle exhorts unto, in advising us to think we are dead to sinne: for as dead men have no motion at all; so we ought not to move the least step towards sinne, when once we are by Baptisme dead unto it: and therefore it followes well, that all our vitall motion should be towards God, towards his honour and glory in Christ Jesus; lest we fall back from the life of grace, to the death of sinne; which we can never do, if in imitation of Christs life we square ours. For that is understood by living to God in Christ, glorifying God, by following the footsteps of his Sonne our Saviour Jesus Christ; who so lived after his resurrection that he never died more, and desires we may so live in grace, as never to die in sinne again, being once freed from it by holy Baptisme.

The Application.

1. IT stands with all the reason in the world, that where the increase of Religion, and Practise of Piety are pe∣titioned, there should be laid the ground-work of Religion to

build an increase upon: see how this whole Epistle is (for that purpose) nothing else but the very basis and foundation of Christian Religion; our death to sinne, by holy Bap∣tisme; and our resurrection to the life of Grace, by the pra∣ctice of Piety; which practice will increase Religion in us, ac∣cording as we do petition.

2. If any aske what is the best practice of Pietie, whereby we shall most advance and increase Religion in our souls; I shall conclude confidently out of this holy Text, that the greatest men and saints of Gods holy Church must be made such by becoming Infants and children again, by go∣ing backward, (if we may so call it) and down the hill of Humility, by retreating to the holy Font where first they re∣ceived life to God; since it was of such that our Saviour said, Let the little ones come to me: and so important he made their comming, as Matth. 8. v. 5. we see he excludes from Heaven all that do not make themselves as holy Infants in his sight; saying, Unlesse ye become like these little ones, you shall not enter into the Kingdome of Heaven.

3. To conclude then, This Text exhorteth all good Christians to become as new born Infants, coveting the milk of their mothers breast: 1. Pet. 2. v. 2. desiring rather to live babies of grace, then men of sinne: indeavouring a dayly growth of that love to Gods holy Name, which was ingrafted in their breasts in holy Baptisme, by that God of vertues, to whom all belongs that is best; from whom all those best gra∣ces, vertues, and gifts proceeded which were bestowed upon us at the holy Font; Namely, Originall Justice; (for the primary effect thereof a rectitude to God, when we were adop∣ted his children, who before were slaves of the devill) The three Theologicall vertues, Faith, Hope, and Charity; The four Cardinall vertues, Prudence, Justice, Fortitude, and Temperance; The seven gifts of the Holy Ghost, Wisedome, Understanding, Counsell, Fortitude, Knowledge, Piety, and the Feare of God; As also Pennance, Religion, and all such o∣ther vertues as being supernaturall like these, are not acqui∣••able by any humane indeavours and ther••fo••e ••he habits of

them are held (probably) to be all infused in holy Baptisme. So that it is by the work of Charity, properly called the pra∣ctice of Piety, by the exercise of these vertues in the frequent Acts thereof, that we increase our Religion, and nourish what is good in us; and rightly called Best in God, from whom all goodness flowes, all vertue springs as from the proper foun∣tain thereof.

Say now, beloved, doth not holy Text beeing all upon Baptisme, and the effects thereof, give a fit occasion for holy Church to pray to day as above?

The Gospel. Mark 8. v. 1. &c.

1 IN those dayes again, when there was a great multitude and had not what to eat, calling his Disciples together, he saith to them;

2 I have compassion upon the multitude; because loe three dayes they now indure with me, neither have they what to eat.

3 And if I dismisse them fasting into their home, they will faint in the way: for some of them came afar off.

4 And his Disciples answered him, whence may a man fill them here with bread in the wilder∣nesse?

5 And he asked them, how many loaves have yee? who said, seven.

6 And he commanded the multitude to sit down

upon the ground. And taking the seven loaves, giving thanks he brake, and gave to his Disciples for to set before them, and they did set them be∣fore the multitude.

7 And they had few little fishes: and he blessed them, and commanded them to be set before them.

8 And they did eat, and were filled: and they tooke up that which was left of the fragments, seven maundes.

9 And they that had eaten were about foure thou∣sand: and he dismissed them.

The Explication.

1. IN those dayes, signifies here about that time, and doth not determine exactly any day; For what was now done, was not the work of one onely day, but of divers, where∣in many people had flocked together to behold our Saviour and his prodigious works; as also to hear him speak, and preach unto them; so attractive was all he said or did: as we see here, they were even carelesse how to subsist; when our Saviour himself was the first that proved solicitous about them▪ And by calling his disciples, he shewes us example to consult with our Brethren, and not to rely onely upon our selves in difficulties.

2. In this second verse he tells his Disciples, he had com∣passion of the multitude, that had row indured with him three dayes, and had not what to eat. Blessed God! how tender is thy heart to those that suffer purely for thy sake! as these did; if yet their suffering were not rather a content to them, then otherwise:

For 'tis not, saith S. Chrysostome, that they had fasted three dayes without refection, but that they had now nothing left to eat; yet happily some amongst them

had nothing at all, and did really in zeal fast three dayes, and therefore.

3. As in the third verse is said, if they had been dismissed fasting they might have fainted, having some of them far to go home. See here the reward of perseverance in good works: how our Saviour requites but three dayes susteining, with a miraculous banquet. And indeed his aym was more at feed∣ing their soules by the miracle, then their bodies by meat; however his disciples understood him to mean onely a corpo∣ral repast unto the people, when they replyed, as follow∣eth,

4. In order to the corporal food, that it was not to be ho∣ped for in the desert or wildernesse. This incredulity our Saviour permitted in his disciples, both for their own and the peoples greater satisfaction afterwards, when beyond all humane hope he had provided a feast in the desert for his servants, as God had done for the Jewes, when even Moyses their leader despaired of it, as the disciples now did.

5. The Interrogatory in this verse argues not any his ignorance of the number of loaves that were amongst them; but he asks the question, that by the answer thereunto, those who before knew not the number of them, should (by know∣ing how slender it was) admire the miracle the more that fol∣lowed; when out of the mystical number of seven loaves, four thousand persons were fed: For mystical they were, as ha∣ving relation to the seven Sacraments, which are so many several conduit-pipes of Gods grace into our soules, where∣by they are spiritually fed, as those four thousand men were temporally with seven loaves: they Were figures also of the seven-fold grace of the Holy Ghost, giving to us seven special vertues; three Theological, four Cardinal in holy Bap∣tisme: as also of the seven gifts beside of the same holy Spi∣rit.

6. That the ground was the Table whereon our Saviour made his feast is no marvell; for so in the law of nature men sate at meals, to shew the superfluity of costly tables was as lit∣tle agreeable to God, as the excesse of their dishes also were:

and therefore here is onely bread and fish to feast upon; since nature being content with little, grace will not make her any meanes of excesse. That he brake, and blessed the bread be∣fore it multiplyed, argues the vertue of his Benediction to have caused the multiplication: so in the beginning of the world, he blessed the creatures, which he bid encrease and multiply, to shew their multiplication was the fruit or effect of his Benediction. That he gave not the bread himself to the people, but to his disciples to distribute, argues his breaking to the world the bread of his holy word, not immediately by himself, but by his Apostles and their Successours.

7. The addition of fishes to the bread of this banquet, ar∣gues that Priests must alwayes adde unto the word of God, the pulpe or pap of good life; that so our food may be in all kinds nourishing to soules.

8. That hungry people did eat their fill no marvel, when God allowed plenty. That they took up the scraps, was to instruct us never to permit the least of Gods Blessings to be wasted or lost, (much lesse the least of Gods words, here signified by the crums falling from the Preachers mouth.) That there were seven basquets full of fragments no marvel neither, since there were seven loaves at first; and so it was fitting the Blessing of multiplication should appear in each, by the reliques of every one of them; as also to shew, that all Almes to the poor are rewarded with abundance remaining to the giver,

9. This verse onely recounts the number of those who were present at the feast, and shared in the miracle; who were not dismissed, till each of them were satisfied and had their fill, to shew that God leaves none of his servants unrewarded, for their paines of loving and following him wheresoever he goes.

The Application.

1. IT is admirable to see the fecundity of Gods holy Spirit: how aptly the Prayer above corresponds to these two

Texts that seem far differing from one another, yet are both driving at all the same ends of increasing Religion in us, and of nourishing the good things it bestowes upon us by the pra∣ctise of Piety. Which Piety we see was a special gift of the Holy Ghost, infused into us in holy Baptisme, and for the which we can no wayes be answerable to Almighty God, but by the continual study or practise of it: and doubtlesse this Piety is then very well practised in one particular thereof, when men frequent the Blessed Sacrament, which is the truest nourishment of goodnesse in us that can be imagined.

2. Nor is this other then a genuine sense of the present Texts, both of the Gospel and of the Prayer to day: For all Expositours agree, that this miracle alludes to the Bles∣sed Sacrament, whereby not onely many thousands but in∣finite millions of soules are fed, and thereby nourished in the perfection of that Religion, which by holy Baptisme (as above) they made profession of. So that here by the pra∣ctise of Piety we are to understand the frequent Commu∣nion.

3. True it is, we were told upon Sunday within the Octaves of Corpus Christi, that this Communion was then given us (as the figure thereof was given under the Juniper Tree to Elias) for a food sufficient to carry us through the long way we had then to go, before we came to Advent, but that notwithstanding, we may receive it as frequently as holy Piety moves us thereunto: For this advantage the substance hath above the shadow, the thing figured above the figure of it; that what was once done to suffice for the nature of a figure, may be often exercised in the thing figured, because the love of grace is perfected by the frequent exercises of those acts that do confer grace; whence it is, that holy Church obligeth us once a year at least (and that about Ea∣ster) to receive this Sacrament as a viaticum unto us, for the journey we are to make in the long way of vertue all the year after. Neverthelesse, by way of practising Piety, our pious Mother allowes the frequent Communion besides, permits us to eat of this heavenly food, (this bread of Angels) as often

as our devotion moves us thereunto, by permission of our Ghostly Fathers; (not otherwise) which to those that have many worldly businesses may be every moneth or three weeks, it being now thereabouts since the Octaves ended of the Blessed Sacrament, that now we have a memory of that holy mystery again, and may be a good ground for Priests to regulate this devotion by: yet this may be more or lesse fre∣quent, as the discretion of the ghostly Fathers shall order; according to the progresse their penitents make in vertue by this, and other Practises of Piety: For to permit more fre∣quent communion to those that do not daily advance in ver∣tue, were rather to give way to a dangerous singularity, then to the practise of a profitable Piety; since more regard must be had to a worthy receiving, then to the frequency there∣of.

Say now the Prayer above, and see if both it, and the Gospel be not exactly exhausted by this special Practise of Piety, called fre∣quent Communion.

On the seventh Sunday after Pentecost.

The Antiphon. Matth. 7.18.

A Good tree cannot bring forth evil fruit, nor an evill tree good fruit: Every tree which yieldeth

not good fruit, shall be cut down and cast into the fire.

Vers. Let my prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

O God whose providence is so disposed as it ne∣ver can be frustrated, remove we humbly be∣seech thee, all things that are hurtfull, and grant whatsoever may be beneficiall unto us.

The Illustration.

This prayer doubtlesse is very well suited to the present cala∣mitous times we live in, when we have no other helm to steer us out of the sea of troubles we are in, but that Provi∣dence we now call upon; which is so disposed, as (however we seem tossed in the waves of destruction) it will infallibly bring us to the safe port of salvation, if we sail or hold our course according to that Providence: since it is most certain, that God Almighty never intends our ruine by the miseries he permits to fall upon us, but rather our salvation, if we bear them with conformity to his holy will. But we must find the prayer adapted to this present Epistle and Gospel too, else we fail of our design. You will have anon the literall sense of both expounded; but we must now prosecute our further aim of making it appear, this prayer is, as it were, an abstract of them both. In which holy Church would teach us how to cast our selves upon the providence of God with a perfect re∣signation to his divine will: as who should say, O God, we know thou hast environed mankind with a world of internall and externall evils, yet thou that art omnipotent canst remove those evils, or things which are hurtfull, out of our way, and canst afford us all that is good and beneficiall to us,

since we doubt not but thy goodnesse hath a desire to save each of us; and consequently hast so disposed of us in thy saving Providence, as (notwithstanding all the evils that environ us) thy will of saving us shall not be frustrated. No, not maugre all the internall evils mentioned in the Epistle, of our own flesh and bloud propending us to perpetuall sinne; nor all the externall evils mentioned in the Gospel, of ravenous wolves, of false prophets, who under colour of saving our souls seek to swallow them up into the mouth of hell. For as against our internall evils, we find helps in the Epistle, do∣mestick, easie helps, such as S. Paul is almost ashamed to name, our own flesh and bloud captivated onely to the rule of reason and grace: in like manner we find helps in the Gospel against our externall evils, false prophets or teachers, when we are in the Gospel taught how to distinguish them from true and safe guides, by looking into their lives and works, which are compared there to fruits of trees; that is, if their lives be good, we may safely follow them; if bad, we must avoid them. And certainly, as we have no internall enemy greater then our own flesh and bloud ill regulated, so we have no ex∣ternall greater then false prophets, ill teachers, since the Lay∣mens lives ought to be squared unto the lives of their spiritu∣all leaders; and when any of these are false guides, it is like the corruption of the best thing, which alwayes is the worst corruption. O how fitly then doth holy Church to day (reflecting on these internall and externall enemies or evils) mind Almighty God in this prayer of that his never-failing providence, when to secure us that it be not frustrated in us, she bids us deprecate all those evils that may indanger it, and beg all those helps that may conduce unto it! Say then, beloved, this prayer with this relation to the Epistle and Gospel, both which it sweetly summes up unto you; and say it with such a fervour of spirit, as it self imports; that is, be∣seeching God to looke upon us as lost souls amidst so many dangers as he hath placed us in, unlesse he use his own omnipo∣tent power, to make good in us his saving Providence: For then God hears best, when we pray with most earnestnesse; and

when we cast our selves wholly upon his care and Providence which can never be frustrated.

The Epistle. Rom. 6. v. 19. &c.

19 I speak a humane thing, because of the infirmi∣ty of your flesh. For as you have exhibited your members to serve uncleannesse and iniquity, unto iniquitie: So now exhibit your members to serve justice, unto sanctification.

20 For when you were servants of sinne, you were free to justice.

21 What fruit therefore had you then in those things, for which now you are ashamed? for the end of them is death.

22 But now being made free from sinne, and be∣come servants to God, you have your fruit unto sanctification, but the end life everlasting.

23 For the stipends of sin, death: But the grace of God, life everlasting in Christ Jesus our Lord.

The Explication.

19. S^t. Paul calls it well a humane thing or motive, when he moves us to piety by the argument of requiring no more care in us to serve God, then we used to serve our selves. And as by iniquity he understands all sinne, so by justice he understands all virtue, which doth sanctifie us.

20. That is to say, by making sinne your master, you had cast off all the yoke of duty you ow to justice (the mistresse under whom you ought to serve God.) So free to justice,

means slavery to injustice in this place, which is a very ill freedome indeed.

21. 'Tis clear enough, we reap no fruit from sinne, but shame and death.

22. As clear it is, that when we renounce the bondage we were in to sinne, we then become servants to God; and have for the present fruit of our service sanctity, and for the future an eternall and blissfull life.

23. That is to say, the naturall and due reward of sin is death; but life eternall is not so due to Saints, because it is a huge grace of God that they obtain heaven, when they have done all they can to gain it: And in this place the Apo∣stle calls it grace, or a reward given to virtue by the singular favour and mercy of God: And he calls this grace life ever∣lasting, because, under the notion of life he includes all that is good and happy; and because he will confront it with death, which is the reward of sinne, to make it more gratefull by being compared to so ungratefull an opposite as death is unto life.

The Application.

1. IT is evident, S. Paul in this place speaks to the Lay-peo∣ple amongst the Romans, not to the Church-men; for he requires a farre greater perfection of them then of the Layity, to whom he indulgeth here as much as humane frailty can expect, when he makes the Infirmity of their flesh, the strength of his argument to perswade them to the fruits of the spirit (their sanctification) by the works of charity. For without charity there can be no saintity.

2. As therefore all sins whatsoever are reduced to the works of the flesh, so all virtues are reduced to the works of charity, which is the spirit of God, working in us counter to the flesh; that still producing slavery, shame, death, and damnation; this, freedome, confidence, life everlasting, and salvation.

3. Now in regard Almighty God hath made no flesh at all of his spirituall counsels, and in regard we see his wisdome hath

so ordained that the life of man is a perpetuall warfare be∣tween the spirit and the flesh, (as this Epistle tells us from the first to the last of it) and lastly, in regard he hath provided us one sole Chieftain sufficient to quell all the enemies of the flesh, his holy grace, his love, his charity, which alone is able to secure souls from all the assaults of their triple enemies the world, the flesh, and the devil; therefore holy Church, as strucken with an admiration at the wonder of it, to see souls saved upon so huge an odds, as three such enemies to one poor man, (or three millions to one rather, considering every one of these three principall enemies have millions of instruments to damn a soul by) and not knowing what else to attribute this unto, then to the admirable Providence of Almighty God, who hath so contrived, that those whom he hath chosen to be his amongst the multitudes of men, shall make their very dangers their security, their very sinfull flesh the instrument of their saintity, and salvation by the sole helping hand of cha∣rity;

Therefore, I say, it is the Churches prayer gives this prodigious work to the sole Providence of Almighty God, and begs that by this never-failing Providence all lets to our salvation may be taken away, and all helps possible afforded thereunto.

The Gospel. Matt. 7. v. 15. &c.

15 Take ye great heed of false prophets, which come to you in the clothing of sheep, but inwardly are ravening wolves.

16 By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?

17 Even so every good tree yieldeth good fruits, and the evil tree yieldeth evil fruits.

18. A good tree cannot yield evil fruits, neither an evil tree yield good fruits.

19 Every tree that yieldeth not good fruit, shall be cut down, and shall be cast into fire.

20 Therefore by their fruits you shall know them.

21 Not every one that saith unto me, Lord, Lord, shall enter into the Kingdome of heaven: but he that doth the will of my Father which is in hea∣ven, he shall enter into the Kingdome of heaven.

The Explication.

15. BY false prophets are here understood any that under∣take to teach or preach false doctrine: By their coming unto us is understood they are not sent lawfully, but pretend mission: By the clothing of sheep is meant their false pretence of sanctity, liberty of conscience, expounding Scripture, and the like; whereas they inwardly are wolves that devour souls under pretext of saving them.

16. Their fruits are commonly licentiousnesse of life, ob∣stinate heresie, schisme from the true Church: These the thorns of their pretended vines, the thistles of their pretended fig-trees.

17. That is to say, a true prophet or teacher teacheth good doctrine, and leads a good life; a false teacheth bad lessons, and liveth lewdly too.

18. This is parabolically spoken in order to the will of man, and so holds not ever, but for the most part, unlesse ta∣ken in the compounded sense; that is, a good will, whilest it remains good, cannot produce evil fruit, though it may cease to be good, and then produce evil.

19. What is here said in the future tense, is in the third chapter of S. Matthew spoken by the Greek Text in the

Present tense, as who should say, every tree that yields not good fruit, is presently cut down and cast into the fire; as if it had cut it selfe downe, and cast it selfe into the guilt of hell fire by mortall sinne. And it is onely Gods infinite mercy, that whilest we yield bad fruit, (whilest we sinne mortally) we are not presently damned; for so we deserve to be. And in the same third chapter the hatchet is said to be placed at the root of the tree, to cut it instantly down; meaning, Christ is come, whose Law is ready to passe upon us, whose sentence is ready to be pronoun∣ced upon every mortall sinne, (for then we are spiritually dead) and after death judgement is instantly ready; nay our own guilty consciences do even immediately pronounce our sentence of damnation, unlesse God give us grace to repent and amend, by producing good fruits again.

20. If they live well, and do good workes you may know they are true teachers; if not, they are false ones.

21. See the modesty of our Saviour Christ, who rather names his Fathers will then his own, although they are al∣wayes both one and the same God, and both equally pro∣duce the same effect of salvation, if equally observed and obey∣ed. But to the first part of this verse; 'tis not every one that calls upon God, or undertakes to preach his word, that is sa∣ved; no, he must bring forth the good fruit above required: and what is that good fruit? the will of God; he must square himself and his actions thereunto, and then he shall be saved, by crying onely or knocking at heaven gates: nay wee need not cry, nor knock at all, if we bring a key to open the doore, if we have cast our own inordinate wills into the form of the will of God, and so made unto our selves a key to open heaven gates withall, to enter whensoever we die.

The Application.

1. AS in the Epistle above Saint Paul bid the Laymen be∣ware of their greatest internall enemies or evils, (their own flesh) so in this Gospell Saint Matthew bids the same Lay-people take great heed of their most dangerous externall

enemies, the false Prophets, meaning false Teachers and Preachers of Gods holy Word. We are therefore (as in the Il∣lustration was observed) by this dayes doctrine, armed against all enemies whatsoever, internall or externall, by the prudence of holy Church, collecting at once all the motives that may be to increase our love and charity to Almighty God, in shewing us how his infinite Providence hath secured our way to Heaven, by pointing out every danger that we can encoun∣ter in the way.

2. And as the Lay-man hath no better guides to heaven, then those that preach and teach the Word of God unto him, that catechise and instruct him in the Principles of Christi∣an Doctrine, that offer sacrifice to God for him, and admi∣nister the Sacraments of God unto him; (because with these guides it is he trusts his very soul) so in regard there are that doe usurp this office of Prophets, of Teachers and Preachers to the very bane, poyson, perdition and dam∣nation of souls, it was hugely necessary the divine Provi∣dence should arme us against this worst of evils, by giving us a rule to know these impudent usurpers by, these false Pro∣phets from the true ones: which knowledge we shall have by looking on the fruits of one and the other: them that bring good fruit we are to follow, them that bring forth bad to flie.

3. Now because holy Church hath not made the Lay∣man absolutely Judge in this particular, therefore while her Doctours (preaching on this Text) give all the signes of true and false Prophets, she contents her selfe the Lay-men have recourse to God Almighties Providence here∣in; and that they onely follow those who make their works answerable to their Doctrine, who doe as well as teach the will of God: For as they onely are true lovers of him who keep his Commandements, so such onely are to be the Lay∣mens guides. And to the end they may have such, and may be freed from others,

They pray to day this may be an act of God Almighties speciall Providence over

them, to take away all hurtfull things, and grant them all availing ones to their salva∣tion: but especially this most availing of all the rest, to send them true Prophets, good and holy Priests, such as may teach them as well by the exemplarity of their lives, as by the veritie and soliditie of their Doctrine; for as the Text commands us to beware of others, so the Prayer (by consequence) must beg for these.

On the eighth Sunday after Pentecost.

The Antiphon. Luk. 16. v. 3.

WHat shall I doe, for that my Lord taketh from me the Bailiff-ship? To dig I am not able, to beg I am ashamed: I know what I will do; that when I shall be removed from the Bailiff-ship, they may receive me into their houses.

Vers. Let my Prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

GRant us O Lord, we beseech thee propiti∣ously, the spirit of thinking alwayes, and of doing what is right; that as we cannot be with∣out thee, so we may live unto thee.

The Illustration.

O Beloved, what an excellent Prayer is this! How deep! how sweet! how alone able to save us, if said with the same spirit that taught it; and if performed as well as ••aid! For if we neither think, nor do amisse, how can we ever sin? and consequently how fail of being saved? Again, if we one∣ly subsist by the preservation of Almighty God, (as is most true) how can we presume to live unto our selves, and not unto him? As therefore our beeing is purely and onely by him, so ought our living to be purely and onely to him, not (as it is, God help us) to our selves, as if we had been our own makers, or could (for the least minute) preserve our selves; how daring so ever our comportment is, as though we were our own and not God Almighties creatures, Ido∣lizing dayly to our selves, sinning hourely, and provoking God to undo his own handy work, by damning (not annihi∣lating) of us, were not his mercy above our malice, which malice onely can attempt our annihilation. I need say no more of the excellency of this Prayer; for whilest I strive to amplifie it by other words, I do contract it rather, then in∣large it; which is more patheticall and significant in the short method it observes, then any ampliation (even by the tongues or pens of Angels) can make it: and shewes us, That as God is but one simple essence in himself, yet contains within him all the variety that is possible in infinite millions of crea∣tures; (or worlds indeed) so he can, if he please, contract

into one word, the sense and meaning of all the languages of the world: and truly much is contracted in this Prayer above. I shall therefore say no more in commends of it, but onely shew how rarely well it suites with the Epistle and Gospell following; how as it were eminentially it contains them both: the former, in begging first the spirit of alwayes thinking and doing right, that so we may be and live to God, as the Epistle advi••eth; which you see quits us of all obliga∣tion to our selves, and ties us up to the duty of a spirituall life, and of a corporall death, both which are petitioned in the Prayer: the latter, in shewing us how to prevent the dan∣ger of such like cheats to our Lord and Master, which the Gospell mentions, by prepossessing our thoughts with a right addresse of them to our masters pleasure and profit, and con∣sequently by preventing our actions towards him to be un∣just, when we acknowledge we cannot be at all, but such crea∣tures as he makes us; and thence we can have no hope to be preserved by him in a wicked being, which he never gave us, nor can we expect he should preserve us in it: so the Prayer concludes, begging we may live onely to him, who onely is the authour of our being.

The Epistle. Rom. 8. v. 12. &c.

12 Therefore, Brethren, we are debtours; not to the flesh, to live according to the flesh.

13 For if you live according to the flesh, you shall die: but if by the spirit, you mortifie the deeds of the flesh, you shall live.

14 For whosoever are led by the Spirit of God, they are the sons of God.

15 For you have not received the spirit of servitude

again in fear: but you have received the spirit of adoption of sonnes, wherein we cry, Abba, (Father.)

16 For the Spirit himself giveth testimony to our spirit, that we are the sonnes of God.

17 And if sonnes, heirs also: heirs truly of God, and coheirs of Christ.

The Explication.

12. THis therefore is S. Paul's inference or conclusion upon the premises; wherein he had said we were by Baptisme regenerate, born again, not of flesh, and bloud, but of Christ; in whom the Baptized must live as he did in spi∣rit, not in flesh, and so consequently are no longer debtours to flesh, but to spirit, and must no longer live to the flesh, but to the spirit.

13. By the spirit is here understood Christ and his grace, not our own soules: for though our bodies live by our souls, yet our soules must live by Christ, who is their life; and we must by conformity to his will mortifie both our own bodies and soules too, if we will live spiritually in and by him; we must dye to concupiscence and inordinate desires, for till then they are not mortified, but live in us, and we by them live fleshly, not spiritually.

14. To be led by the Spirit signifies, that Christ should act in us, not onely we in our selves; and then we are true Sons of God, when we are led by him, by his holy Spirit, who is our life, as he was S. Paul's, when the Apostle said Gal. 2.20. he lived, now not he but Christ in him. But here S. Au∣stin playes prettily upon the word acting:

We must, saith he, act our selves, and yet let our action be from him ra∣ther then from us; for then we act well, when he makes us act, when our action is radicated in him, and squared to his holy will:

So here to be led, argues the impulse of

his holy Spirit, and the voluntary cooperation of our action too;

for then, saith S. Austin, we are led by his Spirit, when we do as we ought to do.

15. The spirit of servitude or servile fear was that which God led the Jewes withal, fear of temporal punishments; but we are led by a better spirit, that of love, and so must serve God for love of him, rather then for fear of hell, and as his adopted children rather then servants; so much nobler is our condition, then that of the Jewes. And this spirit of adoption is no lesse then the holy Ghost himself communica∣ted unto us, as v. 6. was said on Sunday within the Octaves of Nativity. For as God gave his own Deity to Christ, when he made Christ the Son of God; so the holy Ghost gives us himself, to make us also the Sons of God by adoption, in vir∣tue of our Saviours Passion: whence we have the priviledge to cry out to God, as children do to their Parents, Abba. (that is to say Father) O high dignity! able to raise any loyal soul high towards so good a God.

16. By the Spirit himself is here understood both Christ, in whom alone we are said to live; and also the holy Ghost: whence the Greek text saith, The Spirit giveth joynt testimo∣ny, not onely testifies, as the Latine Text hath; to shew, that however the Word and the Spirit make two persons of the B. Trinity, yet they both are but one God with the eternal Fa∣ther. O how excellently are we assured of this happy filiati∣on, when both the heavenly Father looks on us as such, and his eternal Son together with the holy Ghost testifie and avouch us so to be!

17. This last verse tells us, we are not onely sons of God, but his heires also, and not onely his heires, but his coheires with Christ: and indeed it is fitting, Gods children should have a better birth right then the children of the world; whereof commonly one onely is heire, but here all are coheires of Christ at least.

The Application.

1. THe Expositours upon the first word of this Epistle tell us, it is by the tye of our Faith plighted, of our promise and covenant made to God in holy Baptisme that, Therefore we are debtours onely to the Spirit: And with great reason, since every man remaines a debtour onely for such bonds as he hath tyed and bound himself by to his creditours. Now because God Almighty did foresee, how apt a man would be to flatter himself, that he was bound by the Law of Nature to pamper that flesh which he had received from his Natural Pa∣rents, and consequently might loose his soul by so pampering of his body; therefore he was mercifully pleased, by making man enter into better bonds, (those of holy baptisme) to can∣cell all his former debts to any creature whatsoever, and to make him become new debtour, only to that holy Spirit which was both his Creatour, (and so had more right in him then his fleshly Parents had) and also his Regeneratour, and so begot him to a spiritual life, or being, which his first beget∣ters were not able to confer upon him.

2. But S. Paul, not content to tell us in this Epistle that we are onely debtours to the Spirit, and the reason why, (be∣cause of the bond we entered into at holy baptisme of loving God above all things, and of living wholly unto him) pro∣ceeds to animate us towards the performance of this debt, by shewing us the gallant effect thereof, namely, that it makes us as well the heires as sons of God, and not heires onely, but co-heires of Christ.

3. Now in regard the Preachers office is to tell us how to pay this debt, how to live spiritually, and by so living to secure ourselves of this ineffable co-heiretage; (which office the Expositours upon this holy Text have at least in part sup∣plyed) therefore it remained onely that our holy Mother the Church should make us such a Prayer, as might be most suit∣able to this doctrine; and none so suiting it as that, which begs our thoughts may be rightly such as suggest to operati∣ons

answerable to our beeing, spiritual altogether: That so, as it was a pure act of love in God to adopt us here his children in Grace, we, by re-loving him (that is by living according to our better being) may be yet further adopted his children in Glory, and thus may be made the co-heires of Christ indeed.

Say now the Prayer above, and see beloved, if it be not most apposite to this holy purpose.

The Gospel. Luk. 16.1, &c.

1 And he said to his disciples, There was a certain rich man that had a Bailiffe; and he was ill-re∣ported unto him, as he that had wasted his goods.

2 And he called him, and said to him, what hear I this of thee? render account of thy Baili-ship; for thou canst no more be Bailiffe.

3 And the Bailiffe said within himself, what shall I do, because my Lord taketh away from me the Baili-ship? digge I am not able; to beg I am ashamed.

4 I know what I will do, that when I shall be remo∣ved from the Baili-ship, they may receive me into their houses.

5 Therefore calling together every one of his Lords debtours, he said to the first, how much doest thou owe my Lord?

6 But he saith, An hundred pipes of oyl: And he said to him, take thy bill, and sit down, quickly write fifty.

7 After he said to another, But thou, how much dost thou owe? who said, An hundred quarters of wheat: He said to him, take thy bill, and write eighty.

8 And the Lord praised the Bailiffe of iniquity, because he had done wisely: For the children of this world are wiser then the children of light in their generation.

9 And I say to you, Make you friends of the Mam∣mon of iniquity; that when you fail, they may receive you into the eternal Tabernacles.

The Explication.

1. THis parable shewes, that all Christians bear office of Trust in Gods Church, and are onely to administer his goods, not to waste, or use them as their own; and this is meant, whether they have goods of nature, or of grace, they are to account for all to him: And our accuser here men∣tioned is the devil, who justly layes waste to our charge, as well when we use not Gods gifts well, as when we use them ill. So still Christians must do good, and not onely decline evil, else they lye liable to the devils accusations.

2. O how clement a Master do we serve! how gently he rebukes, when even in Justice he is bound to take an account of our perfidiousnesse! Where he sayes, now thou must not be longer Bailiffe, is understood, I cannot in justice let thee be longer in trust of my goods, then whilest thou doest admi∣nister them faithfully. An excellent lesson to keep us close to our duties.

3. We see here the accusation is not false, the Bailiffe pre∣tends not that, he confesseth his guilt when he asks what shall I do? since he cannot hope for longer trust from his master. This puts us in mind of our miserable condition at the latter account, in respect whereof it followes, there is no ability in us to labour amends by further service; for then the time, as well as the power of further labour is past: and to beg re∣lief of any other master is a shame to man, that had so good a master of Almighty God, whose favour he hath lost for ever.

4. This verse shewes the Bailiffe had resolved with him∣self to cheat his master; so to provide for himself by their means, whom he had favoured to his masters preju∣dice.

5. 6. 7. These verses need not explanation, as shewing only how much he cheated his master of.

8. Note, the word Lord here is taken for the Bailiffes ma∣ster, not for our Saviour, as some mistake it: and truly the context proves as much; for our Saviour undertakes to tell this story, as in the person of another man; so he cannot mean himself, when he sayes the Lord, but must needs mean the Bailiffes real master did praise his own Bailiffe of iniqui∣ty, that is, did commend the invention or manner of the cheat, not the cheat it self; and said that the children of this world used more wisdome and prudence in their worldly wayes, then the children of light. This may put us in mind, how ill it is that we study more to damne, then to save our soules.

9. This verse cleares the sense of the former to be spoken in the name of the master to the Bailiffe; for here Christ, having told us that masters sense, now makes profession to speak in his own name in these words, I say unto you give almes, do good deeds unto the poor with your Mammon of iniquity, (your treasures) for by vertue of these almes the poor may plead your admittance into heaven, and obtain (by their intercession) that your almes may cover a multitude of your sins. So this is a parable speaking properly to rich men

of this world, who are not true Lords of their own estates, but owe them to God, and have the portions of the poor in their hands; and own all their treasure, but as Lords of iniquity, as heapers up of wealth, which they have cheated the poor of; and when they pay them not by Almes, they lye lyable to the like censure of this Bailiffe, (to render account) for they are such to God.

The Application.

1. THis Gospel being wholly Parabolical, we are at the greater liberty to make our applications thereof, ac∣cording as we can best avail our selves by it, further then what by the Illustration and Explication above is already done. First therefore, albeit this Parable aymes directly at rectifying the inordinate excesses of Rich men, who abuse the trust God hath reposed in them of relieving the poor, when they lavish away their estates vainly, and do not (by their charities) pay the poor mens Portions, which are included in the rich mens revenues: yet we may ve∣ry properly here mind the Priests of Gods holy Church, that as they are indeed the chief Bailiffes of their heavenly Master, trusted with more of his Estate and Treasure then all the world besides, namely, the receiving and distributing his holy graces; (the livelyhoods of their own and other mens soules) so when they waste these Treasures, either by their own idle mispending them, or by their undue dispen∣sing them to others, especially by palliating the sins of the people, and flattering them with needlesse dispensations from their Christian duties, (never valid but when really necessa∣ry) then are they most properly such ill Bailiffes as this Go∣spel specifies.

2. Secondly, in regard there is no Lay-man free from the Bailifship of a huge (though lesser) trust also reposed in him by Almighty God, of all those rich graces, vertues, and gifts which are bestowed upon us in holy Baptisme; there∣fore every Lay-man (as well as the Priest) may piously fear

he playes this ill Bailiffes part; and that chiefly out of this root, his giving way to unjust thoughts, such as propend him to unrighteous actions, by not being rejected, but disputed with, untill the temptation of sordid gain or plea∣sure overcome him, and make him unjustly act that, which at first was but unrightly thought.

3. Now this evil holy Church hopes to amend in us by prayer adapted to the Bailifship we are intrusted with, abso∣lutely of our own soules, and partly of our neighbours too, (in point of edification to him at least) whereby we are charitably to contribute also to his salvation: which we shall then perform in act, if our thoughts be first set upon the doing it. Thus we see, how the debt we owe of charity to our neighbour, puts us in mind of the greater debt we owe thereof unto our selves, and to Almighty God. And by this charity it is we are best able to perform what we this day

Pray for, with holy Church; that by alwayes thinking thus charitably right we may do uprightly, we may live spiritually to that good God, without whom we have neither spiritual, nor yet cor∣poral Beeing.

On the ninth Sunday after Pentecost.

The Antiphon. Luk. 19.46.

FOr it is written that my house is the house of prayer, to all Nations; but you have made it a den of theeves. And he was daily teaching in the Temple.

Vers. Let my prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

LEt the eares of thy mercy, O Lord, be open to the prayers of thy suppliants; and to the end thou mayst grant the things desired to those that ask, make them ask such things as to thee are plea∣sing.

The Illustration.

BLessed Jesu! that the holy Ghost should teach us perfe∣ction of prayer, in a language arguing imperfection in Almighty God; mutation from his not bearing, to the open∣ing

of his mercifull ears to the prayers of his Suppliants! Whereas his eyes being alwayes open to see our actions, his cars cannot be shut from our petitions; since we can as little speak, what he doth not hear, as we can do, what he doth not see. It is not therefore because he at any time hears us not, but that we deserve not to be heard sometimes, (even when we pretend to pray) that we are taught to beg his open ears to our petitions; and that, if we will hope to be heard, we must ask such things as are pleasing to his Divine Majestie, rather then what is desired by us: wherefore we were taught by our Savi∣our himself to pray, that the will of God might be done in earth, as it is in heaven; which in effect (though in other terms) we pray to day, when we begg, that to the end God may grant what we desire, he will make us ask such things as are pleasing to his Divine Majestie. Yes beloved, this is the full scope and sense of the prayer above; and by this we see, 'tis one and the same spirit, that now dictates the form of prayer to holy Church, which our blessed Saviour had, when in the garden he gave us the most excellent method of praying, called to this very day our Lords prayer: onely this we find peculiar now, that all prayers of holy Church are so set after the stile of our Lords prayer, (which alone includes all the requests we are able to make) that they are adapted to pecu∣liar emergencies, and do specially relate unto the present ser∣vice of the day: As for example, the prayer above now doth unto the Epistle and Gospel of the Masse, in regard they both mind us of the severe punishments inflicted both upon the Gentiles, and the Jews, who in their prayers runne after their own inventions, and made their sacrifices (which should appease the wrath of God) to be the highest provocations of his fury; as the Idolaters, fornicatours, and murmurers did: whereof S. Paul here minds the Christian Corinthians, who it seems were also inclined to make idols of their own desires, rather then to adore (in true spirit) the living God, or seek his holy will: as also S. Luke in the Gospel tells us, the whole city of Jerusalem was ill addicted; wherein were not onely slain twenty three thousand persons at the sacking thereof by

the Romans, but even in the destruction of that city, the whole nation of the Jews was dispersed and overthrown, for persecuting Jesus Christ, because he came not to them ac∣cording to their own desire, according as they had fancied to themselves the Messias should come, in power and glory, in riches and abundance; the very thought of which iniquity in the Jews made Jesus weep, as S. Luke tells us, so soon as he saw the most splendid and opulent city of the whole uni∣verse near to her destruction, for want of following such in∣struction, as we have in this dayes prayer; for want of con∣formity to the will of God; for want of desiring and asking those things, that were pleasing to the Divine Majesty. And to shew how short they were of using this form of prayer, we see he went immediately to the Temple, and chased out those from thence, who made the house of prayer a den of thieves; of such as under colour to sell necessaries for the sacrifices of the Temple, sold their God himself for hope of sordid gain; who therefore were called thieves, as robbing God of his ho∣nour, even in that place which was sacred to his service, by seek∣ing more their own profit then his glory in that place. Say now, beloved, was it not fit the Church should make her prayer to day, in the stile above, when all the service of the day runnes upon examples of severest punishments upon those, whose prayer was of another tenour? and is it not most be∣hooffull we should pray in this sort, since these figures are pro∣fessedly made mention of for our examples, that whilest we hear of them, we may beware their case become not ours? As∣suredly it is. And this being declared, I make account our souls are well armed, because well warned, resolved heartily to pray in this manner; least for not so praying, we be punish∣ed, as those formerly (in this kind) defective were.

The Epistle 1 Cor. 10. v. 6. &c.

6 And these things were done in a figure of us; that we be not coveting evil things, as they also coveted.

7 Neither become ye idolaters, as certain of them; as it is written, The people sate down to eat and drink, and rose up to play.

8 Neither let us fornicate, as certain of them did fornicate, and there fell in one day three and twenty thousand.

9 Neither let us tempt Christ; as some of them tem∣pted, and perished by the serpents.

10 Neither do you murmure; as certain of them murmured, and perished by the destroyer.

11 And all these things chanced to them in figure: but they are written to our correction, upon whom the end; of the world are come.

12 Therefore he that thinketh himself to stand, let him take heed, lest he fall.

13 Let not tentation apprehend you, but hu∣mane: and God is faithful who will not suffer you to be tempted above that which you are able; but will make also with tentation issue, that you may be able to sustain.

The Explication.

6. O How much are Christians obliged to Almighty God, who hath laid before them the punishments of his own elect people, (the children of Israel) not onely for a figure, but an example also unto them; that by the punish∣ments inflicted on the Hebrews, we Christians might beware, and avoid such sinnes, as we see God did not pardon in his own chosen people, but punished them severely!

7. When they erected themselves an idol of a golden calf, and adored it, and afterwards like the Egyptians and Gen∣tiles made great feasts, wherein they wanted not excesses at their tables, and then rose to their wanton sports and dan∣cings, as if they would thereby honour their Idoll. Which profanenesse was punished by Moyses, commanding his Levites to kill at once three and twenty thousand of them. And this S. Paul inculcates to the Corinthians, and to all dissolute Christians to day: For as the Corinthians had certain dedi∣cations of thousands of virgins to Venus, who were de∣floured under pretended honour to her; so this was a fit exam∣ple of S. Paul to them, and may be to all our wanton youth, God help them.

8. Here S. Paul alludes to the abomirable idolatry that was committted to Bel-phcor, that is, unto Priapus, with the daughters of Moab, abused in honour of this horrid Idol-god; which was punished as above is noted in the glosse upon the former verse: where the like punishment was inflicted upon the idolaters to the calf, as is here mentioned upon the fornicatours; onely that there were mentioned twenty four thousand, Numb. 25. v. 5. here onely twenty three thou∣sand; So the Apostle speaks with the least; not that he con∣tradicts the other place of Scripture, since the greater num∣ber includes the lesser, though the lesser doth not exclude the greater.

9. Here the Apostle calls tempting distrusting in Christ; as it seems some of the Corinthians did, who doubted of his

resurrection: for where in the Old Testament we read Num. 25.5. the children of Israel are said to murmure against the Lord; S. Paul here applies this to Christ, and calls it tempting of him in the Corinthians, as in that figure the Israelites did, who perished by fiery serpents, Num. 21. v. 6. not that they were fiery, but because the effect of their sting was as hot as fire, and seemd to burn the people that were stung or bitten by them

10. Their perishing was partly being swallowed up alive by the earth, partly being burned with fire from heaven, or smitten with the sword of the Angel, called in this verse the destroyer, and conceived by the best Interpreters to be S. Mi∣chael, the leader of the people, and the giver of the Law unto them in the mount Sinai, and in that the figure of our Savi∣our Jesus Christ. And indeed Gods punishments were fre∣quent, and very severe upon the sinne of murmure against his Divine Majesty.

11. That is, all things here specified, not absolutely all that are written in the whole ancient law: for however many things were there figurative, yet there were also many things not figurative, but had their own end in themselves, without relation to any thing that was to follow. And here the word figure is not taken strictly, so as to mean allegory or mystery, but rather indeed for example; since in that sense S. Paul applies it to us in the Corinthians, as appears by his following words, that they were written for our correction, re∣prehension, or admonition. By the ends of the world in this place is understood the coming of the Messias, whose time is often called the last hour, both in the Old and the New Testa∣ment; this hour is to be measured from the birth of our Saviour till his coming to judgement, because to millions of souls it hath been already their last hour, and will be to many more, since there is no more time to work salvation in, then that be∣tween his birth and his coming to judgement.

12. This verse seems added lest any should conceive, the former menaces did not belong to him in particular; for such is the condition of humane frailty, that who to day is a Saint, may tomorrow be a sinner; and therefore the Apostle bids us all stand upon our guard.

13. This Greek phrase of the imperative moode, Let not &c. is to be understood in the Latine and English, as if it were in the preterperfect tense of the indicative, and would say hath not; that is, the temptations you have had, were but mere humane, namely to contention, to lust, to liberty, and the like, such as are common to all mankind, but are easily avoyded by the help of grace bestowed on us, by our faith∣full God, who, as the following words assure us, will not de∣sert us in our temptations, nor let us be tempted above our strength: much lesse doth God (as Calvin sayes) thrust us on, or tempt us himself; nor doth he (as Luther will have it) impose things impossible on us, to whom his grace (as to Saint Paul it was) is all sufficient, and from whom he never takes the said grace, till we reject it, or by our consent to sin expell it. Contrary, God permits us not to be tempted, but that we may thereby gain greater force to endure yet further assaults; as who should say, the issue of our temptation is (if we will) our victory, and inabling us to a new, (if need be) to a greater combat; for thus much import the last words of the verse, that we may be able to sustain these, and yet greater onsets, if we will our selves use the grace which God gives us to resist them with.

The Application.

1. THe summe of this Epistle is to tell us Christians, that what punishments were inflicted on the little children of Almighty God, the Jewes, who had onely the Alphabet, the Elements of religion bestowed upon them, will (if we com∣mit the like sins) befall us too, that a e the Men, the Com∣batants, the Champions of Jesus Christ, honoured by him so far as to have the perfection of religion taught us by him∣self: not onely in the delivery of his holy word unto us; but in the example of his sacred person, doing before our eyes much more then he expects from us, because we should have no excuse from doing our endeavours, in some sort at least to follow his saving footsteps.

2. It will therefore behove us, that are now marching our long journey through the desert of this world to the king∣dome of heaven upon the feet of Christian charity, to behave our selves as we were passing some narrow and loose bridge standing o're a precipice of deepest waters, full of rocks sure to pash us in peices, or to drown us if we fall: for to this re∣flection the 1••^th verse and close of this Epistle lead us. And by this means we shall be sure to beg both faith and hope to lead our charity over this dangerous passage, lest while she thinks she stands, she fall upon the sharpest rock of all before our eyes to day, Idolatry, by idolizing to her own inventions in seek∣ing of her self, not looking after Jesus Christ in her devotions; or upon the splitting rock of Fornication, by pouring out her affections on the alluring creatures of the world, which she hath made (by her baptismal vow) solemnly sacred to Al∣mighty God alone; or into the deepest pit of Tempting Christ in her prayers, by praying to God for things she should re∣nounce, and not enjoy, (her own inordinate desires) and so indeavouring to give God law, instead of begging favour at his hands, to make her self God, instead of captivating her rebellious will to his holy pleasure; or lastly, into the desperate swallowing gulf of Murmur, by repining at God Almighties bounties when she sees any prosper whom she loves not, e∣specially when this murmuring arrives to the malice of envying her neighbours spirituall good.

3. O beloved, if this be the frequent practise of Christians (who pretend charity to be their guide) how ought the reflecti∣on of it to strike us into a religious awe, into a holy fear, into a dread indeed lest while we make a shew to men of saintity, we practise iniquity! And therefore holy Church to day hath made a prayer so excellently suiting to this purpose, that it alone, said with a heart which beats according to the lip that saies it, will suffice to cure us of those evils, and to secure our charity she shall hold her footing o're the narrow bridge of danger;

If while she prayes she perfectly renounce her own desires, and beg of God Almighty only that which is agreable unto his holy will and pleasure.

The Gospel. Luke. 19. v. 41. &c.

41 And as he drew near, seeing the city, he wept upon it, saying,

42 Because if thou hadst known, and that in this thy day, the things that pertain to thy peace; but now they are hid from thine eyes.

43 For the dayes shall come upon thee and thy ene∣mies shall compasse thee with a trench, and inclose thee about, and straiten thee on every side;

44 And beat thee flat to the ground and thy chil∣dren that are in thee: And they shall not leave in thee a stone upon a stone; because thou hast not known the time of thy visitation.

45 And entring into the Temple, he began to cast out the sellers therein and the buyers.

46 Saying to them, It is written, That my house is the house of Prayer; but you have made it a den of thieves.

47 And he was teaching daily in the Temple.

The Explication.

41. HEre our Saviour shewed the tender bowels of his hu∣mane nature, when drawing near Jerusalem, (the head city of his own chosen people, whither he was sent by his heavenly Father to redeem them, and all the world be∣sides) & seeing (by his al-seeing eye) that maugre the exclama∣tions of the children and people, who shewed his way into the City, yet he should by the chief commanders there be cruci∣fied in requital of his love; he fell a weeping, mixing the wine

of his triumph with the water of his tears, to shew us how to temper our pleasures here. Three causes there were of our Saviours tears upon this city; The first, the blindnesse, ob∣duracy, and ingratitude of his chosen people, that would not receive their Messias and Saviour: The second, the revenge of God upon them by Titus, who was to be their destruction by this ingratitude: The third, the losse, as it were, of all his own labours upon his best beloved children, most of the sons of that city.

42. That is, if thou (o my beloved city) didst know, as I do, and that in this thy day, (when I come to give thee a kisse of peace from heaven, being sent unto thee by my eternall Father) when I enter thy gates to redeem and save thee, which is indeed a thing appertaining to thy eternall peace: And here, to shew the excesse of his grief, he stops, and sayes not what should follow, to wit, thou wouldest weep thy selfe, as I doe now for thee, thou wouldest weep to see what pains I have taken in my three years preaching of pen∣nance to thee, what more I am to take for thee, whilest I die to save thee, who wilt not be saved: Yes, all this sense runs through our Saviours soul, and is genuinely taken out of this abrupt speech; which because I see, and thou dost not, (wilt not indeed) therefore I weeep for thee, O wretched city.

43. This was to a title verified, when Titus and the Ro∣mans laying seidge to Jerusalem after our Saviours death, in three dayes space (as Josephus writes) built not onely Trenches, but walls about them, so as none could stirre out at any rate for relief; whence mothers were fain to eat their own children. So Josephus.

44. So sensibly our Saviour speaks of this cities destructi∣on, that here he seems to exaggerate; for it is not credible the Romans were either so curious, or so idle as not to leave a stone upon a stone, since there is now in that new city the old mount Calvary, where many stones lay one upon the other. So the meaning of this place is, that the destruction of this city should be so great, as if there had not been a stone left upon a stone within it, whilest those that were left, should be of no

use nor profit. By the time of the visitation understand this very time, when our Saviour came a loving Messias to save this city, and she would not receive him, but plotted his death in requitall.

45. See whither our Saviour goes, as soon as he is entered the citie. Into the Temple first, to rectifie that which was out of order there: So he first enters into our Temples, (into our souls) when he adopts us to be his children. It was not amisse to begin visibly to reform the visible abuses in the Temple, especially since he see the hearts and souls of the high Priests would not be reformed by him.

46. This was so palpable an abuse of the written word, that none could question it; and besides it was necessary to abo∣lish open Sacriledge, where there was to be established open Sanctity.

47. To shew, that thus Priests were to employ their times and their talents, and not in secular companies or imploy∣ments, at least not in merely secular, but such as were mixed with Church duties.

The Application.

1. HOw excellently wel doth holy Church follow her design in this Gospel, which we perceive she had in the Epistle above! For what else is meant by Jesus weeping over Je∣rusalem, and foretelling her destruction, but because she did to him while he marcht before her eyes, as we have heard her children did to God while he mercifully led them through the red Sea, (and many other dangers) out of Egypt into the land of promise. What was their buying and selling in the Temple other then Idolatry to Mammon, other then rob∣bing God of that honour which they paid (even in his own house) unto his greatest enemy the devill? For which you see our Saviour whipt them out of the Temple, as was said in the Illustration above, and not unnecessarily repeated here.

2. O Catholick Christians! how do we act this Jewish

part! how do we do our best to make our Jesus weep in Heaven, (if it were possible) to see us Catholickes dege∣nerate into the sordid actions of the Jewes! What is it else to hear us murmure against our Lord, for commanding us to he meeke and humble, who have nothing in us but passion and pride; who are with the Jewes ashamed of holy poverty, while we clad our selves in nothing but gauderies, more vainly farr then those whose Religion binds them not so strictly from such braveries as ours? While instead of renouncing the vanity of the world, we sell even God him∣self for hope of onely popular applause, by frequenting the Church for vain respects, to see, and to be seen, under pre∣tence of praying there, or of hearing the word of God; which is to make Gods holy House, a denne of thieves, to rob him of his honour in that very place appointed onely for honouring, and adoring of his holy Name.

3. O how rarely well doth holy Church rebuke the Priests and Lay-men too in the Prayer she makes to day, as an ab∣stract of all the doctrine on those holy Texts, when what so ever we do at other times, she bids us, while we pray at least, refrain (as is our duty) to commit Idolatry, to Forni∣cate, to Tempt our Lord, to murmure, to swell with Pride, to dissemble, and to Simonize in holy Church!

For this were but to shut those sacred eares we praying doe pretend to open: This were to aske unpleasing things to God, not such as we are bid petition in the Prayer a∣bove, pleasing to his heavenly Majesty.

On the tenth Sunday after Pentecost.

The Antiphon. Matth. 18. v. 14.

THis man went down to his house justified more then he: for that every one who shall exalt himself, shall be humbled, and he who humbleth him∣self, shall be exalted.

Vers. Let my prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

O God, who doest manifest thy omnipotency most of all by pardoning and taking pittie, multiply on us thy mercy, that we running unto thy promises, thou maist make us partakers of thy hea∣venly treasures.

The Illustration.

STrange that holy Church should teach us in this Prayer, the omnipotency of God is most manifested by his pardoning and pittying of us. True, his goodnesse and his love is thereby

most of all made manifest: but his power, or his omnipotency seems manifested more in his creating all things out of no∣thing; in his governing the world created, so as to make con∣trary natures combine all in one to the fulfilling of his holy will and pleasure; and in his punishing offenders, who if they could resist his power, would never indure eternall dam∣nation, as all the devils, and accursed souls in hell are forc'd to do. But if we look more narrowly into the businesse, we shall find Gods power most manifested in his pardoning and pit••ying offenders: For as by their sinnes they relapse into a far worser nothing then that they were created out of first of all; so to be recreated, as often as they sinne, is to keep in exercise Gods omnipotency every minute in a manner, since they hardly passe a minute without a sinne; and if this be mortall, they as often disannull themselves, as they sinne mortally: and since in this case they cannot be re-made a∣gain, but by the omnipotency of him, who can make all things out of nothing this omnipotency being manifested by the par∣don and pitty God Almighty doth afford a sinner thus re∣lapsing; it followes evidently, that the said omnipotency is made most manifest by such pardon and pitty as God affords to sinfull souls. Which pitty being an Act of mercy, we had need petition that mercy may be multiplied upon us, more often then w•• do multiply our sinnes, because it is by the multipli∣cation of that mercy we obtain first grace to repent, and then capacity to be pardoned and pittied too: as if pardon alone were not enough, without God also took pitty on us, and did as well by his pitty ••xcuse as by his pardon forgive our sins: For certainly, should not God pitty our frailty, he could ne∣ver so often pardon our iniquity, nor multiply (as he doth) his mercy upon us, to prevent our sinning, as if yet our ill na∣tures could be overcome by his goodnesse, and made to offend so great, so good a God no more: whereunto there is nothing so much conducing, as the multip ied mercy that we beg to day: to the end we may at last leave to grasp after the sha∣dowes of comfort we aim at, by following our own dicta∣mens, and may learn to run after the substance of God Al∣mighties

promises, and thereby may deserve to be made par∣takers of his heavenly treasures; which are promised to all that will for love of them renounce the empty shadowes of riches, which this world affords. But it remaines, this prayer must suite as well to the other se••vice of the day, as this glosse is suitable to the Prayer: In brief therefore see the Epistle all upon graces gratis given, while the prayer begs that pardon and pitty, which we could never hope for, did not God give them gratis, and multiply his mercies upon us by the gratuite gift thereof. See again the Gospel making the pardon and pitty extended to the Publicane more ultroneous and free by Gods having multiplyed his mercy on him, least he should with the proud Pharisee boast his virtues, who was full of nothing else but vice: And consequently, see an excellent report be∣tween the Prayer and both the other parts of holy Churches service, teaching us by these examples to detest the shadowes of worldly pelfe, and to run unto the promises of Almigh∣ty God, thereby to be made partakers of his heavenly trea∣sures.

The Epistle. 1 Cor. 12.2, &c.

2 You know that when you were heathen, you went to dumb Idols, according as you were led.

3 Therefore I do you to understand, that no man speaking in the Spirit of God, saith Anathema to Jesus. And no man can say Our Lord Jesus, but in the holy Ghost.

4 And there are divisions of graces, but one Spi∣rit.

5 And there are divisions of ministrations, but one Lord.

6 And there are divisions of operations, but one God, who worketh all in all.

7 And the manifestation of the Spirit is given to every one to profit.

8 To one certes by the Spirit is given the word of wisdome, and to another the word of knowledge ac∣cording to the same Spirit.

9 To another Faith, in the same Spirit: to another the grace of doing cures in one Spirit.

10 To another the working of miracles: to another prophecy: to another discerning of spirits: to an∣other kinds of Tongues: to another Interpretation of languages.

11 And all these worketh one and the same Spirit, dividing to every one according as he will.

The Explication.

2. THat is to say, like so many slaves to sense, led on by the evil custome of your Idolatrous Ancestours, and of the devil, or rather indeed misled by them, you went on in a kind of fond zeal to serve dumb Idols, that could neither hear, nor see, much lesse give you any requital of the service you did them: but now that you are Christians, serving a true, a living, a liberal God, give that great God thanks for this con∣version, O Corinthians.

3. This word therefore is used as a link to tye this and the following verses in sense together; as who should say, there∣fore I put you in mind of your conversion from Gentilisme to Christianity, that your zeal in the service of the true God may as much transcend what you used to false gods, as life transcends death, as all things transcend nothing, as the shadow the substance, for so much a perfect Christian tran∣scends

a Gentile. And therefore it is impossible that a Chri∣stian (speaking according to the true spirit of such) should say Anathema to Jesus, (should curse Jesus) as the Gentiles perhap•• did curse their Idols, when they had not what they expected from them: but contrariwise are to blesse, praise, and magnifie Jesus Christ, as the authour of all grace in this life, and of glory in the next. But the Apostle inculcates this, because even the Jewes did curse Jesus, (as also did the Gentiles, amongst whom the Corinthians lived) and their Judges (to try who were Christians) made them do this; so least they should follow this ill example, the Apostle useth this exhortation to the contrary, holding it sufficient obli∣gation not to curse Jesus, that one was a Christian. See how handsomely the Apostle makes these two opposite, to curse Jesus, and to call upon the name of Jesus; as who should say, since the holy Ghost gives you the grace to call upon Jesus, you cannot speak in the Spirit of the holy Ghost, if you curse Jesus. Where note, that by calling upon Jesus is not meant the meer prolation of the name or word Jesus, but the religious Invocation of that holy name, in order to a su∣pernatural end; and this none can do, but as assisted by the holy Ghost; much lesse can you from any other fountain then this, vaunt your selves, O Corinthians, of any other gifts or graces, then this (I say) of the holy Ghost.

4. One Spirit (One onely holy Ghost,) giving diversely his several graces to several persons, as he pleaseth.

5. One Lord, (Christ Jesus God and man,) to whom all orders in the Church pay the tribute of their respective servi∣ces, as if from Christ they had their several offices, and orders appointed them.

6. Note, the Apostle here refers grace to the holy Ghost, as the fountain thereof; ministration, service or duty to Christ, as Lord of heaven and earth; and operation or working to God the Father, as the origin and fountain of all things, and of their operations. And we may not unfitly say the same thing is meant by grace, ministration, and operation with se∣veral respects unto the several persons in the sacred Trinity,

who (as one God) is the undivided fountain of all the holy divisions abovesaid: and so all things that are done out of God, (or as Divines say ad extra) are equally attributed to the whole Trinity; how ever we do piously attribute them also, as it were, severally to the several persons thereof. By God's working all in all is here understood his mutuall concourse to all natural causes and effects; and his sole working whatsoever is supernatural in us, by means of graces given gratis: and of such onely the Apostle here speaks; not of graces rendring grateful, nor preventing our operation, but of such as God gives meerly gratis.

7. By manifestation of the Spirit is here understood the gift of the holy Ghost, whereby the said holy Ghost is made manifest, who is the Authour of all supernatural gifts. The profit whereunto these gifts are given, is rather to the Church, then to him that receives them; for gratuite graces ever avail the Church, but not so him who receives them; as miracles may be wrought by a sinner, who doth not profit by them perhaps at all, yet the Church doth.

8. By the word of wisdome, is understood the power to explicate deep mysteries of Faith, as of the B. Trinity, In∣carnation, praedestination, or the like: By the word of know∣ledge or science, is understood the power to direct mens acti∣ons or manners, that they be rational at least. Thus S. Au∣gustine lib. 12. Trinit. cap. 14. & 15. distinguisheth between wisdome, and science or knowledge.

9. By Faith here is not understood that act of Theologi∣cal vertue which is common to all Christians, but an act of particular confidence in God, whereby it is believed he will (by vertue of that our confidence) work a miracle, being asked so to do, by such a Faith as is able to remove mountains. Others understand by Faith here, a deep understanding inabling to contemplate and explicate the mysteries of Faith.

10. By miracles here are understood those which are ex∣traordinary, and are exercised not onely upon the body but even on the soules of men; such as was that of S. Peter upon Ananias and Saphyra, commanding them to dye. By dis∣cretion

of spirits is meant, when God gives one man the grace to see into the very thoughts and intentions of others, to know when an action is done by a good or evil spirit, by God or the devil; a gift to be begged by ghostly Fathers, and conducing to their conduct of soules: These gifts S. Hi∣larion was noted to have. By interpretation of languages is understood, a special gift frequent in the primitive Church, whereby men illuminated for that end, did give the true sense of Scripture; and of those who being ignorant, yet had the gift of Tongues, and to spake more then themselves well un∣derstood, but were by Interpret••rs expounded.

11. Namely, as that Spirit (as the holy Ghost) plea∣seth.

The Application.

1. St. Paul in this Epistle first puts the Corinthians (and ••n them all other Christians) in mind of the horrid Nothing that they were before their conversion from Genti∣lisme to Christianity. And his aym in this is, that as nothing was more abominable to the Gentiles then the name of Jesus Christ, so nothing ought to be more reverential to Christians, then that most sacred and most saving name: insomuch as S. Paul concludes, it is an Apostacy from God, a relapse to Gentilisme, not onely to use irreverence to the name of Je∣sus, but to conceive we have any other life or being then what is purchac'd in that sweetest name.

2. Notwithstanding true it is, we have life often given us by the holy Ghost, the special giver indeed of holy grace which is the ••ife and being of a Christian; and hence it is S. Paul had no sooner inamoured the Corinthians on the Name of Jesus, then he falls instantly upon the gifts of the holy Ghost, sent from his heavenly Father, and from his sacred Son our Lord and Saviour Jesus Christ, to multiply on us the mercies of Almighty God; as if to have been once redeemed by Christ had not satisfied his infinite goodnesse, without he had also made this Redemption copious by sending his holy Spi∣rit

to re-redeem us by his graces from the relapses into sinne, that render our first redemption fruitlesse, unlesse it had been more copious yet by the multiplyed mercies of the holy Ghost, applying the Passion of our Saviour to us by some new gift of grace bestowed upon us, as often as we take religious breath into our bodies by calling on the Name of Jesus with an aweful reverence thereunto, as befits all Christians to do: and for this purpose it is S. Paul falls into the enumeration of the gratuite gifts of God, the graces that are meerly gratis given, not such as are usual, and absolutely necessary for our sayntification, or justification, but such as rather serve to shew the multiplication of Gods holy Power and Mercies over us.

3. Blessed God! how art thou perpetually out-doing thine own goodnesse, by thy continual effusion of thy self upon our iniquity! how art thou giving daily more and more mani∣festation (and consequently much more admiration) to the blessed Angels and Saints in heaven, by multiplying thy mer∣cies on us sinners here in earth, whom all those happy spirits may give a thousand thousand times for lost, when they see how we run after nothing but the sordid gain and pleasure of the world, the sweets that poyson, the contents that damne our soules! and yet by the multiplication of thy mercies we are sweetly forc'd (maugre the impulse of devil, flesh, and bloud) to let go all our hold on the possessed shadowes of this world, and to run after the promised substances of the next. But how my God are we forc't to this? by the manifestation of thy Power, in the multiplication of thy mercies; according as was said before in the Illustration.

Say now, beloved, the Prayer above, and see if it be not excellently well adapted to this holy Text, and to this application of the same unto our best improvement.

The Gospel. Luke 18. v. 9.

9 And he said also to certain that trusted in themselves as just, and despised others, this pa∣rable:

10 Two men went up into the Temple to pray: the one a Pharisee, and the other a Publicane.

11 The Pharisee standing, prayed thus with him∣self: God, I give thee thanks, that I am not as the rest of men, extortioners, unjust, advouterers, as also this Publicane.

12 I fast twice in a week: I give Tythes of all that I possesse.

13 And the Publicane standing afar off, would not so much as lift up his eyes towards heaven; but he knocked his breast, saying, God be merciful to me a sinner.

14 I say to you, this man went down to his house ju∣stified more then he: because every one that exal∣teth himself, shall be humbled; and he that hum∣bleth himself, shall be exalted.

The Explication.

9. 10. By a Pharisee is understood a proud; by a Publi∣cane, an humble man in this place.

11. By the word standing the pride of the Pharisee is insi∣nuated. With himself; 'tis true, for he prayed neither with, nor to God; for his prayer is rather a vaunting of his own, then a seeking of Gods glory: And his insolence is great,

whilest he sayes, he is not as other men, as who should say, all besides himself are sinners: had he said, as some other men, there had been lesse arrogancy, yet too much; and out of this arrogancy he passeth a rash Judgement upon the Publicane, whom he points out for a notorious sinner, and insinuates himself to be just.

12. By twice a Sabbath is understood twice a week, as naming the principal day for the whole week. By Tythes of all he possesseth he meanes not onely ordinary, but ultroneous Tythes of things he needed not to pay Ty••hes for. This re∣lates to what went before, as vaunting himself to be the only chast, the onely just man living: chast, as fasting, which is the mother of chastity; just, as giving Tythes of all he had.

13. The Publicane (a true Type of humility) standing his reverential distance from the Altar, confessing him elf un∣worthy to come nearer to the place where the Pharisee proud∣ly stood; not daring to lift up his eyes to heaven, where he had offended the whole Court, the Saints, and Angels, whose inspirations he had contemned, whose prayers defrauded, God, whose commands he had broken: he knocks his breast, (his heart) in token of sorrow and repentance for his sinnes. By saying, he is a sinner, he confesseth his habit of sin: by say∣ing, have mercy on me, he doth not blame either fortune, the world, or the devil, but himself meerly, and layes all the load on his own shoulders, as true penitents ought to do.

14. More then he, is as much as to say, not absolutely, but in respect of the Pharisee he was justified; because the one humbled himself, the other exalted himself. Whence Optatus Milevitanus sayes well, lib. 2. against the Donatists;

Bet∣ter (in some sort) are the sinnes of an humble spirit, then the (pretended or boasted) Innocency of an arrogant per∣son.

The Application.

1. THis whole Gospel is summ'd up in these few words of the Publican, God be merciful to me a sinner. For we see there is nothing else aym'd at in the whole Text but a condemnation of the Pharisees pride, and a commendation of the Publicans humility; or rather of his humble charity: That is such a love as renounceth all proper merit, and hath recourse to nothing but the mercy of Almighty God; such a love as likes, but dares not look to heaven; such a love as hates all sin, but hath no other hope of sayntity then from the mercy of God Almighty; such a love as believes God hath power to save a soul, but that he cannot manifest this Power without his mercy first appear, because he cannot save a sin∣ner, unlesse he mercifully give him first leave to repent his sins.

2. Thus we see, beloved, how charity goes shod with humi∣lity, when in her journey she is handed on by Faith and Hope. But that which to me is most admirable in this dayes service, is to see the little end, for which Almighty God is manifesting his power most of all by his mercy, and how he is besought to multiply that mercy for the ma••ifestation of his power both to men and Angels, upon so small an account as making us pursue our own felicity onely, that is to say, the Promises he hath made unto us of much better gifts in the dayes of glo∣ry, then he hath yet bestowed upon us in these our dayes of grace.

3. Yes, yes beloved, our good God hath much to do with wicked sinners. We may say (with much more reason) of mans salvation, as the Romans did of erecting their Empire, Tantae molis erat— O what a huge attempt it was to set up the Roman Nation, and to make them Monarchs of this world! So if we look upon the final end of God Almighties exercised power, and multiplyed mercies over us, it is meerly to save his Christian people, meerly to make them Monarchs of the next world, eternal Emperours, everlasting Triumphers over

death, sin, devil and damnation, after they had been slaves to them four thousand years together. Nay, so fond Almighty God is of his darling man, that he is even content to bestow his utmost Power, his extended omnipotency, his multiplyed mercies on him to beget but a desire in him onely of his own felicity, which consists in the promises of the next world, not in the possessions of this.

Say then the Prayer above, and see how it peti∣tions onely this desire here, to make us ca∣pable of all the joyes in heaven, and of all the Treasures there.

On the eleventh Sunday after Pentecost.

The Antiphon. Mark 7. v. 37.

HE hath done all things well, he hath caused the deaf to hear, and the dumb to speak.

Vers. Let my prayer▪ &c.

Resp. Even as Incense, &c.

The Prayer.

ALmighty, everlasting God, who out of the abundance of thy pitty, dost exceed as well the

merits of thy suppliants, as their desires, pour out thy mercy upon us, that thou mayst forgive what our conscience is afraid of, and adde even what our pray∣er dares not presume to ask.

The Illustration.

HOw apposite is this admirable Prayer unto the Epistle and Gospel of this day; which are nothing else but meer relations to the abundance of that pity, whereby God doth ex∣ceed as well the merits, as the desires of his suppliants; and whereby he did pour out his mercy upon his people, forgiving them what their own conscience was afraid of, and adding what their prayer durst not presume to ask! Say beloved, was it not an abundance of pity that Christ gave us S. Paul, and other Apostles to preach unto us the story of his life, passion, death, and resurrection? were not these works of his pity exceeding as well the merits, as the desires of his suppliants, when no mortal durst have desired so much misery to Christ, because no man was able to deserve his God should suffer so much for him? were not then the mercies of Heaven poured out upon us, when our redemption was purchased at so deare a rate to Jesus Christ? and was not St. Paul justly afraid something might lurk in his conscience unforgiven, when he ends this dayes Epistle saying, his having persecuted the Church of God made him unworthy to be called an Apostle, and that since he was what he was by the grace of God, he durst not presume to ask so great a favour? O, how literally is this whole Epistle exhausted in this excellent Prayer! And what are the cures done upon the deaf, and dumb related in the Gospel, but an abundance of like pity in Jesus Christ? but like excesse of his mercy poured out upon these diseased people? what the amazement in the beholders of these miracles closing up the said Gospel, but an acknow∣ledgment that the guilt of their consciences made them afraid to be in the presence of so good a God, and that the grant of

the cure was a thing added freely by Christ, as done in more ample manner then they durst presume to aske though with a faint desire, and a fainter faith they had presented those dis∣eased people to our Saviour to be cured? Say now, beloved, was I rash in falling upon this bold attempt, to shew a sym∣pathy between the Prayers of holy Church, and the preaching part of her Services? Rather I am to ask God pardon that I did often doubt it was not true, because I was many times too lazy to beat it out by way of meditation: but now that I see the thing is certainly true, I shall not be troubled if I fail at any time in so clear a demonstration of it as deeper souls may make, encouraged by these beginnings of my shallow under∣standing. Mean while I shall beseech our whole sodality to say these Prayers with all devotion possible, as being such in∣deed that rightly understood do ravish any tender soul, and will make them see the fondnesse of a single-soled devotion, in comparison of this which is the Universall Churches Prayer. Let me conclude with this one question onely; tell me, be∣loved, what we may not da••e to aske of God Almighty, who in this dayes prayer are bid demand more then we dare pre∣sume to aske. And why? because no guilt of conscience is so great, but he that is the searcher of our hearts can see the depth thereof, and seeing, mercifully pardon it through the abundance of his pitty towards us: nay then he commonly gives a more ample pardon when we acknowledge his mercy exceeds as much our desires, as it doth our merits; when we rely upon him for prevenient grace to ask him pardon for our sinnes, and that done, with a soul contrite, then build upon his goodnesse for the rest; when we leave it to him what propor∣tion of mercy he will show us, since he being God cannot give so little, but it is much more then we his creatures can deserve, and since his goodnesse is such as he cannot chuse but give more then he bids us aske, since we must alwayes ask as wan∣ting creatures, he alwayes gives as an abounding Creatour, giving all things to nothing rather then want a subject to bestow his bounties on; and we are lesse then nothing when he gives repentance to our sinfull souls. O! this, beloved,

is the pouring out of his mercy, this is the out-doing good∣nesse of Almighty God, which in the prayer above we so much magnifie, and in so doing glorifie his blessed name; whence we may one day hope to see our blisse, our glory flowing also, since therefore God is glorified here in time, that he may render us in heaven glorious for all eternity.

The Epistle. 1. Cor. 15.1. &c.

1 Brethren, I give you to understand the Gospel which I have preached to you, which also you re∣ceived, in which also you stand.

2 By the which also you are saved after what man∣ner I preached unto you, if you keep it, unlesse you have believed in vain.

3 For I delivered unto you first of all, (which I al∣so received) that Christ died for our sins, accord∣ing to the Scriptures.

4 And that he was buried, and that he rose again the third day according to the Scriptures.

5 And that he was seen of Cephas, and after that of the eleven.

6 Then was he seen of more then five hundred bre∣thren together, of which many remain untill this present, and some are asleep.

7 Moreover he was seen of James, then of all the Apostles.

8 And last of all, of an abortive he was seen also of me.

9 For I am the least of the Apostles, who am not worthy to be called an Apostle because I perse∣cuted the Church of God.

10 But by the grace of God I am that which I am, and his grace in me hath not been void, but I have laboured more aboundantly then all they; yet not I, but the grace of God with me.

The Explication.

1. THat is, I call again here to your mind: (So runs the Greek Text, where the Vulgar sayes, we are given to understand.)

2. Meaning, if you work according to your belief: so here faith without works was preached by Saint Paul to be vain; as who should say, no faith were saving but that which by cha∣ritie is operative.

3. Hence it is clear, the Apostle did first deliver by word of mouth the doctrine which he after writ: so by tradition we come first (and chiefly) to Christianitie; by preaching, not by writing, for faith is by hearing: Rom. 10.17. And whereas here we read of delivery, the Greeks write tradition, and that according to the Scriptures.

4. That is, as was literally foretold by the figure of Jonas three dayes in the Whales belly; allegorically of Isaac deli∣vered safe to his mother three dayes after he had been pre∣served from death, though offered up thereunto by Abra∣ham.

5. By Cephas understand Peter, who was the first man Christ appeared to, though he had before appeared to Mary Magdalene, as we read Mark the last, v. 9. Then to the e∣leven Apostles: That was in the Octave of Easter, when Saint Thomas was also present; for at first he appeared onely to the other ten; though the Greeks read to twelve, meaning

to the whole Colledge of Apostles; which may stand good though one, or two were absent, as an act is said to be the whole Councills act, when it is past by the greater number.

6. He was seen to those five hundred as in the aire, or from some high place that all might see him at once, to shew them rather then to tell them he was risen; for it is not said in this Text that he spoke to any of these five hundred per∣sons. And it is most probable this apparition was in the mountain of Galilee, which was by our Saviour foretold, so that this company probably went thither purposely, and as foretold what would happen. This apparition was before the Ascension, for this mountain was in Galilee, not in Judaea as was the mount Olivet whence our Saviour did ascend.

7. This was an apparition of speciall favour to Saint James of Alphaeus, called the brother of Christ, and succeeding him in his sea at Hierusalem. So our Saviour was not content once onely (and that in common) to appear unto Saint James with the rest of the Apostles, (and peradventure with the five hundred in the verse above) but he was pleased speci∣ally to grace his brother, (so called because he was like our Saviour) by a private appearing to him after these publick ap∣paritions to him, and others.

8. Saint Paul calls himself abortive, because he was born to the Apostolate after the time of Christ his choosing his A∣postles, by a speciall calling even from heaven, after Christ had ascended to his heavenly Father: So S. Ambrose, and S. Chrysostome expound it. Yet there want not other pious expositions of this word by other Fathers; as if by this S. Paul would render himself lesse considerable; So the next verse clearly saies, and needs no further exposition.

9, 10. By the grace of God I am an Apostle, and the Do∣ctour of the Gentiles; and this grace hath not been void, idle or lazie in me, but operative according to the diligence of a soul inflamed with the love of God, and making his free will a servant to grace, by acting freely what by holy inspirations he was called unto.

The Epistle ends at void, but the verse goes on as above.

He saies more aboundantly then all they; this may seem an ill arrogancy after so much humiliation of himself; but it is not so; for by more aboundantly he means onely by overcom∣ing more vice; (not that he professed more virtue) namely the vice of a persecuter which was in none but himself; though more may be attributed to his doing as much in a lesse time as the rest did in longer space, being he was last called. With me, that is, laboureth with me, and not as the Heretickes translate, the grace which is with me, or, in me, I not laboring my self, but relying on the past labours of Christ: thus vainly they; but the holy Church understands the Apostle to mean his joynt labour with the grace of God.

The Application.

1. S^t. Paul in this Epistle recapitulates the arguments by which he brought the Corinthians to believe the hardest point of Faith that then was agitated; the resurre∣ction of our Saviour; for it was upon preaching that doctrine this Apostle was chiefly persecuted, and for defence whereof he suffered martyrdome.

2. But as we see this Epistle in the beginning requires that charity accompany the faith of this great mystery, so in the close thereof humility attends on charity, while S. Paul first calls himself an abortive, and the least of the Apostles, more, one not worthy of that celebrated Name, nor daring to ascribe un∣to himself the fruits of any his greatest labours, but attribu∣ting all to the grace of God effectually operating in him all those things, whereunto he thought himself did very poorly cooperate. Thus must faith and humility accompany our charity in her now long march to Advent, in all her way to Judgement it self.

3. What can be the result of this mystery, other then that which naturally followes the unexpected proof of the least

expected, and most unbelieved thing in all the world, the Resurrection of our Saviour? A joy no doubt ineffable in those that were his friends, and had no hand in any of his suffer∣ings: and a confusion on the other side in all that had con∣tributed unto his death; a sorrow and a fear, if not a deep despair indeed that their sinne of Deicide was sure enough un∣pardonable. So should it be with us, beloved, who although we cannot kill our Christ again, yet do attempt to crucifie him, by the very least of many mortall sinnes that we com∣mit against his heavenly Majesty; notwithstanding our own conscience tells us, we doe therein worse then ever did the Jewes, for they pretended zeal in all they did, whereas we know we sinne for want of zeal, for want of love to him, who died for love of us. What remedy, but that which holy Church to day hath found? when we hear the Preachers tell us of the frights and feares, the sadnesse, and confusion of the Jewes in such a case, that then

We pray not onely, as we did on Sunday last, to have Gods mercy multiplyed, but even powred out upon us, as his precious bloud was pow∣red upon the Jewes; that by such a showre of mercy the sinnes our conscience fears may be pardoned, and the favours we dare not aske may be granted, for the reasons given in the preamble of the Prayer, and in the end of the Illustration above.

The Gospel. Mark, c. 7. v. 31.

31 And again going out of the coasts of Tyre, he came by Sidon to the sea of Galilee, through the middest of the coast of Decapolis.

32 And they bring to him one deaf, and dumb, and they besought him that he would impose his hands upon him.

33 And taking him from the multitude apart, he put his fingers into his eares, and spitting touched his tongue.

34 And looking up unto heaven he groaned, and said to him Epheta, which is be opened.

35 And immediately his ears were opened▪ and the string of his tongue was loosened, and he spake right.

36 And he commanded them not to tell any body: but how much he commanded them so much the more a great deal did they publish it.

37 And so much the more did they wonder, saying, He hath done all things well; he hath made both the deaf to hear, and the dumb to speak.

The Explication.

31. THis literall narration of Christ going from coast to coast, and by the Sea side, alludeth to the change which grace maketh in those who follow the calling of Al∣mighty God, that they must leave their former customes, and go by new coasts, even rough and dangerous seas of persecu∣tion,

up mountains of dangers, and difficulties to enjoy the quiet of a good conscience.

32. By deaf understand mystically those who will not obey the commands of God, and holy Church: by dumbe, those who will not praise Almighty God in their actions, nor in their thoughts, but like mutes spend their time in silencing Gods praises. They ask him to lay his hands on them, be∣cause they had experience he did use to cure the diseased by that means.

33. He tooke him apart, because this corporall cure alludes to the conversion of the soul; and the best means of conver∣sion to God is an aversion from the world, a retyring from evill company. By his fingers put into the deaf mans eares, understand the holy Ghost opening the infidels understand∣ing, and making him believe the word of God when he hears it. Besides, the holy Ghost is often intimated by the finger of God, as Ex. 8.19. & alibi. By spitting here is meant Christ his wetting his own finger with his own spittle, so notes the Greek Text, not that he did spit into the dumb mans mouth. And Christ his spittle is not an unfit cure of dumbnesse, since by the moisture of the tongue speech is much perfected, and aridity is an impediment to speech. Thus even God works miracles by the aptest instruments in nature for them.

34. By his looking to heaven, we are minded that from thence comes all the power we have to heare the word of God, and to speak his praise. By his groaning he showes how God seems to lament the miseries of those souls which are in∣fected with the contagion of sin. By his saying Epheta (be thou open) to the deaf ear, he shewes himself to be God, as curing by command.

35. No marvel God commanding the cure was done, but by his speaking right we are told the cure was perfectly done, and not palliated. And indeed then it is most evident Gods operation is perfect in us, when it brings us from wrong to right, from sick to sound; but mystically, when from sinners we are brought to be right perfected Saints: and surely needs must he speak right whom God had cured of his dumbnesse.

Though some will have it hence, that this man was not quite dumb, but had onely a stammering in his speech, or a weak∣nesse in that organ, not suffering him to speak plain, but to babble as children do that first learn to speak. Yet by right speaking may here be well understood, the cured mans speak∣ing perfectly the praises of God, and rightly glorifying his Divine Majesty thereby.

36. The word command here is not to be taken strictly, or arguing a precept, but rather a request: so there was no sin in breaking it, but rather, as S. Augustine insinuates, a virtue, and that obedience too; for he admires the art of Christs com∣mand to speak here, under the precept of silence: these are S. Augustines words lib. de consens. Evang:

Our Lord by prohibiting would teach and inform us, with how great fervour they upon whom he imposeth his commands ought to preach him, when as those that were forbidden could not hold their peace.

No marvel then if the more they are thus forbid, the more they preach his praises. His com∣manding them to tell no body, was rather for instruction, then to have any reall force of a command upon the parties healed; because the intent of this commanding silence was, that when by Gods peculiar grace we are enabled to do any good, or lau∣dable action, we should rather suppresse, then spread it abroad, lest thereby we be vaingloriously moved to arrogate unto our selves the praise of the action, which is due to Almighty God as the principal agent, while we are onely instrumental there∣unto.

37. They had indeed reason to wonder at his modesty who forbad it, and at their gratitude who could not forbear to speak his praises that had done all things so well which he un∣dertook, as himself could not afterwards hinder them in a manner from well doing to publish his wondrous works. It is a sign Christ did not effectively command them to silence, since the more he bade them hold their peace, the more they published his praises: For indeed had it been his pleasure they should have been silent, they would as little have spoken against his will, (even after the tongue was by him untyed,)

as they could speak before he had untyed the same: but to shew us even Gods temporal blessings have spiritual influences upon us; therefore after their corporal cures these men be∣came advanced in spirit, in faith, in hope, in love of Almighty God, as appeared by their frank uttering of his praises unto all the world, and shewing in their doing well towards God, that God had done all things well in them, as this text ex∣presseth, when he had cured their infidelity of soules together with the diseases of their bodies.

The Application.

1. SInce the Expositours upon this holy Text conclude the literal story of it mystically doth report to us, and that the natural deafnesse in this man signifies the unnaturall deafnesse in us Christians to the Word of God, to the whi∣spers of the holy Ghost into our understandings, to the knocks he gives (of holy inspirations) at our hearts whilest we deny to let him in; we may very well fear it is worse with us Christians then it was with this deaf and dumb Infidel or Jew: for he no sooner received his natural speech and hear∣ing then he (and all that did behold the miracle) broke out into the praising God, into the commending of our Saviour, saying, He hath done all things well, he hath made the deaf to hear, and the dumb to speak.

2. O beloved, how often is it (for want if not of Faith, at least of active charity) quite otherwise with too too many Christians, who instead of praising and glorifying God be∣come like stocks and stones; of whom the Royal Prophet sayes, They have mouthes and speak not, they have cares and hear not! Such indeed are those who in confession will pre∣tend sincerity, and commit a sacriledge, by revealing many sins, and yet concealing one or other which renders all the rest unpardoned as well as that concealed, how ere they seem to go away with absolution. Such again they are who hear∣ing the Name of God revil'd by some blaspheming miscre∣ant, will either seem not to have heard the blasphemy, or else

not dare to reprehend it, as they should, for every Christian is a champion of our blessed Lord, and ought to bid defiance unto all that dare abuse his holy name.

3. Since therefore it is by the abundance of pity on us that God hath called us to be not onely Christians but Catholicks, (which was an act of highest Grace) we have reason (so long as we are in this his high esteem) to beseech him to pour out his farther mercy on us; and to forgive us this our wilfull deafnesse, this our stubborn dumbnesse which our conscience hath cause indeed to be afraid of, and that he will adde be∣sides more favour to us then we dare presume to ask, consider∣ing how often and how grievously we have offended his hea∣venly Majesty. Yes beloved, sure enough it was for some at least thus deaf, thus dumb amongst us, that holy Church (to teach us the practise of charity) makes all her children

Pray to day as above, in consequence to what the Preachers are to say upon this holy Text, by way of application to us all.

On the twelfth Sunday after Pentecost.

The Antiphon. Luk. 10.30.

A Certain man went down from Hierusalem to Jericho, and fell among thieves who also spoyled him, and giving him wounds went away leaving him half dead.

Vers. Let my prayer, &c.

Resp. Even as Incense, &c.

The Prayer.

OMnipotent, and most merciful God, from whose bounty it proceedeth that of thy faith∣ful people thou art worthily, and laudably served, grant unto us we beseech thee that we may run unto thy promises without offence.

The Illustration.

WHo doth not feel this Prayer to ravish with delight, when we therein are minded that it is a far greater pre∣ferment to serve Almighty God, then it can be to have the title of the best, and greatest Masters in the world? If for no other respect, at least for this alone, that whomsoever God doth entertain into his service, himself indeed becomes a ser∣vant unto him, and payes him so bountiful wages as if he were rather ambitious to purchase, then to accept of his ser∣vice; and further, seems even to contract with him to do the work himself, in case the servant be not able to perform it, al∣though besides the bounty of this present stipend that he gives, he also adds vast promises of further, indeed of eternal, and infinite reward. Nor do I say this gratis here, for every title of it is avouched in the prayer above, when we acknow∣ledge it proceedeth from the bounty of our most merciful God that he is worthily, and laudably served of his faithful people; and when in lieu thereof we beg, that we may run unto his further promises (besides his bounteous wages here) without offence, by so worthily, so laudably serving of him in this world, as not to loose the future promises of an infinite reward in heaven. And what is that? to be no more his servants,

but his heires. O gallant servitude indeed! O Princely Master! Stay here a while beloved, do not overslip this advantageous pause I shall beseech you make ere you go on: Be it on this; That it proceedeth from the bounty of our hea∣venly Master we earthly creatures do worthily, and laudably serve him, and are faithful to his service. What bounty else is this but his abundant grace, first to enable us to endeavour, next (if we fail of performance) to make the service worthy though, and laudable to boot; by his acceptance of our en∣deavours, as if we had been able to perform our duty, when it is himself that doth the work, and yet affords the praise thereof to us, because we did but set our hands to the burthen that he lifted up? And hence it is our willingnesse is lookt upon by him as if it were a perfect will, our desires as if they were performances; because what we wish he wills, what we but desire to do he perfects, and so esteems us his faithfull people, because he is as well our faithful servant, as our noble Master; (himself avoucheth this, I came not to be served, but to serve;) and so looks upon his own worth, his own praise as though they were radicated in us unworthy creatures; and thus is pleased in us even while we are displeased with our selves, to see how little we do in earnest of that all which he accepteth at our hands, as if it all had been by us well done. O convincing goodnesse! But we must further find this prayer adapted to the other service of the day. And in one onely verse of the Epistle we shall see it done. Not that we are sufficient to think any thing of our selves, but our sufficiency is of God, if not to think, much lesse to do. What so patt as this unto the Prayer? And yet S. Paul rests not here; he shewes Gods bounty stops not untill he brings his servants to the top of all preferment, as he did when he honoured simple men with the title of Apostolate, when he made them Mini∣sters of salvation unto all the world. When could this be more aptly made the subject of the Epistle, then now that the Prayer so magnifies the bounty of Almighty God unto his ser∣vants? Or when could the Gospel better begin with the hap∣pinesse it was to those that see our Saviour Jesus Christ with

their own eyes, whom Princes had in vain desired to see, and could not have the honour of that view; which yet he was so lavish of unto his chosen servants, to his Apostles, Disciples, and several devotes of both sexes? And when could the double-dealing Doctour be better reprehended for his boasted zeal of knowing how to gain eternal life, then in this Gospel we do read he was, by being told, God was no way better served then when men did mutually love each other, and shew this love to be sincere by helping one another in their need? For then we serve God faithfully, worthily, and laudably, when we love our neighbour as our selves; then we run without offence unto the promises of Almighty God, when we do that which Jesus told the Doctour of the Law he should by doing secure himself of everlasting life; that is, by loving one an∣other. O sweet! O easie way to heaven! O Prayer ex∣actly well adapted to the other service of the day!

The Epistle. 2 Cor. c. 3.

4 And such confidence we have by Christ to God.

5 Not that we are sufficient to think any thing of our selves, but our sufficiency is of God.

6 Who also made us meet Ministers of the New Testament, not in the letter, but in the Spirit; for the letter killeth, but the Spirit quickeneth.

7 And if the ministration of death with letters fi∣gured in stones was in glory, so that the children of Israel could not behold the face of Moyses for the glory of his countenance that is made;

8 How shall not the ministration of the Spirit be more in glory?

9 For if the ministration of damnation be in glory, much more the ministry of justice aboundeth in glory.

The Explication.

4. BY confidence here is understood an assured trust, such as Saints have when they undertake by Gods assistance to work miracles: And this confidence S. Paul had, that by his preaching he had written the word of God in the hearts of the Corinthians, and that they were now in a manner a living Epistle, or letters of Gods truth, that is, of Christ his do∣ctrine or Evangelicall instructions.

5. By any thing here is meant any thing appertaining or ordained to faith, grace, merit, or salvation; as who should say, S. Paul did not arrogate to himself that he was able to be a minister to his own, or any others salvation of himself, but attributes all this to the speciall assistance of Almighty God. So Catholicks teach out of this place against hereticks, that our own free will is not able to will our own salvation as an act purely our own; but it must proceed from God that we will any thing in order to a supernaturall end, and such is our salvation. Yet hence it follows not, that desire of our salvation is not an act of our free will, but that free will a∣lone is not able or sufficient thereunto without Gods grace, and speciall assistance: so we allow two causes necessary to concurre unto humane salvation; grace, as the supernaturall, and our cooperation (thereby) with an act of freewill, as the naturall; this last being elevated, as it were, by the first to do more with it concurring, then it could have done alone.

6. By a meet minister here understand a sufficient one: and S. Paul confesseth he is not such of himself, but is made so by virtue of grace, as in the verse above. Not in the letter but in the spirit, is as much as to say, not by the written Law, but by the inward spirit, and grace of God; not so as Moy∣ses was, who cited the letter onely of the Law for his promo∣tion,

the tables of the Commandments, &c. No, the com∣mission of the Apostles was by way of mission, their part was to preach according to the spirit infused to them by Christ, and to deliver by word of mouth his doctrine not by writing; so their tradition was the first rule of Christian Religion to the world after Christ, and that they writ the Gospel was an after inspiration of the holy Ghost, not any speciall command left them so to do by Christ. Hence they writ it not for a rule, or necessary square to measure out our wayes; but as a spiri∣tuall help much conducing to piety, if rightly understood, and squaring with their sense who by tradition had delivered much more then they writ. And hence it follows, that the letter may kill if misunderstood, but the spirit, or sense of the Apostle is that which quickeneth or giveth spirituall life to our souls, as being a true expression of the spirit, or sense of Jesus Christ. By the letter killing is truely meant the letter of the old Law, which was written to terrifie rather then to save, and was but a type of a new Law that should save rather by the spirit, or sense thereof then by the letter: and the spirit is said to quicken, because it gives life to the soul, as being the spirit of grace, and charitie, the Holy Ghost indeed, teaching us all truth of the letter of the Law; whence we say, Come holy Ghost, visit the minds of thy people, fill with supernall grace the breasts that thou hast created.

7. This verse clears all we said in the precedent, and averres that the law of Moyses was rather a law of death then life, a law of figure not of substance; for that law did rather threaten death and damnation, then truely contribute to life, or salvation. That it was in glory is understood by the ceremony it was delivered with, of thunder, lightning, tempests, earth∣quakes, and the shining of Moyses face coming down from the mountain of Sinai. By being figured with letters is under∣stood, literally written in the tables of stone.

8, 9. By the ministration of spirit is meant, in these two verses, the promulgation of the new law, the law of grace, of Christ, which leads us indeed by the spirit of it into a spiri∣tuall life of glory, and salvation. This ministration is said to

be glorious by the promulgation of it by Christ the sonne of God, next by the coming of the Holy Ghost like a whirl∣wind in fiery tongues, confirming the Apostles in grace, teach∣ing them all truth, giving them the gift of prophecie, of seve∣rall tongues; as also the two last were given visibly to Chri∣stians in baptisme in the primitive Church, as 1 Cor. 14.26. we may see; and even now graces, gifts, and virtues are in baptisme given invisibly to all Christians.

The Application.

1. THe Apostle, in this Epistle, teacheth three principall things: the first, how frail men are of themselves, and that they can do nothing at all by their own power which is able to merit grace here, much lesse glory in the next world. The second, how by degrees of the two Laws God brought these unapt men laudibly to serve his Divine Majesty. The third, how these two laws differ both in their manner of de∣livery, and in their finall ends which they were to bring frail man unto.

2. Stay then beloved, this abstract of the Text premised, and set before the eyes of our marching charity through the desert of this world; what is her office now, but that first she do walk warily, not onely in regard of her own frailty, but of the multitude of ambuscadoes laid in her way by the common enemy: next, that she give God thanks he hath bet∣terr'd her condition now, from what it was in our forefathers dayes: and lastly, that she do remember, 'tis not onely pre∣sent grace she is to beg, but future glory; as if God had not made this world beautifull, nor rich enough for his belo∣ved, but valued her alone above all the treasure of the earth, and beauty of the universe, to the end she might prize his pro∣mises unto her (yet to come) above all that he had here be∣stowed upon her already, and consequently cast her eyes off all the vanity of present objects, and fix both them, and all her hopes upon the better expectation she is in.

3. Thus farre assuredly we hit the Churches aim in giving

us the present Text to square our actions by. It remains that we conclude, These greater promises require a present vigilance to keep this law of grace, that is but as 〈◊〉〈◊〉 little key to open heavens widest gates put in our hands; which key, if it be broken, will not let us in; nor can we break it if we keep it close with in our hearts, or hang it as a jewell in our ears, and hearken unto nothing else but what this law commands; or if we fix it still before our eyes, as the lantern that must light us through the darksome wayes we are to passe, lest losing sight thereof, we do not onely lose our way, but lose our selves indeed, by falling into such offences as the law forbids, not slightly neither, but under pain of forfeiture of all we can expect to make us ever happy.

Which mischief that we may prevent, we fitly pray as above.

The Gospel. Luke 10. v. 23. &c.

23 And turning to his disciples he said, blessed are the eyes that see the things which you see.

24 For I say unto you that many Prophets, and Kings desired to see things that you see, and saw them not; and to hear the things that you hear, and heard them not.

25 And behold a certain Lawyer stood up tempting him, and saying, Master, what shall I do to pos∣sesse eternall life?

26 But he said to him, in the Law what is written? how readest thou?

27 He answering said; Thou shalt love the Lord thy God with thy whole heart, and with thy whole

soul▪ and with all thy strength, and with all thy mind, and thy neighbour as thy self.

28 And he said to him, thou hast answered right, Do this and thou shalt live.

29 But he, desirous to justifie himself, said to Je∣sus, and who is my neighbour?

30 And Jesus taking it said; A certain man went down from Jerusalem into Jericho, and fell among thieves, who also spoiled him, and giving him many wounds, went away leaving him half dead.

31 And it chanced that a certain Priest went down the same way, and seeing him passed by.

32 In like manner also a Levite when he was near the place, and saw him, passed by.

33 But a certain Samaritan going his journey came near unto him, and seeing him was moved with mercy.

34 And going unto him bound his wounds, pouring in oil, and w••ne, and setting him upon his own beast, brought him into an Inn, and took care of him.

35 And the next day he took forth two pence, and gave to the host, and said; have care of him, and whatsoever thou shalt supererogate I at my return will repay thee.

36 Which of those three in thy opinion was neigh∣bour to him that fell among thieves?

37 But he said he that had mercy upon him: and Jesus said to him, go, and do thou in like manner.

The Explication.

23. 24. That is the works, and person of the living God, of the Messias, so long being foretold, so longed for to be seen, so hoped in: and this is the sense of these two first ver∣ses.

25. This Lawyer is therefore said to tempt him, because he did not ask with a sincere desire to know what to do for gaining heaven; but rather to entrap him, if he had said any thing contrary to the Law of Moyses, by venting or abetting a new doctrine of his own.

26. See how in this verse Christ frustrates the Lawyers plot, referring him to the written Law, contrary to the Do∣ctours expectation.

27. In this verse is grounded the Catholick doctrine that the Law is observeable, against Hereticks who say it is impos∣sible to be kept. Not that the love here commanded is ei∣ther to be extensive, or intensive, but onely comparative, final, and appretiative, that is, nothing ought by us to be loved better then God, more finally then God, nor more dearly, or appretiatively. By the heart, soul, and mind is here explicated the whole Will of man applyed to the love of God. By strength is explicated here his endeavours, and forces used to shew this love in all his actions. By loving our neighbour as our selves, is not understood as well as our selves, for a man may lawfully love himself better then his neighbour, but yet so as withal he is bound to love his neighbour too; and self-love is not so much commanded, as presumed, because it is natural, but the love of our neighbour is an absolute com∣mand, because our neighbour is as dear to God as we, and was created by him as we are, redeemed by him as we are, and so must be beloved by us because he is as well beloved of God as we, if not better, and if he be a better Christian sure enough he is better beloved.

28. Here our Saviour caught the Doctour, who thought to have entrapped him, by telling him the keeping of this

Law is the way to live everlastingly; but the Doctour ex∣pected Christ would have contradicted the Law, and not have confirmed, or bound him to keep it; which therefore he did bind him to, because it was a Law of love, not of ce∣remony, as those other lawes were which Christ abro∣gated.

29. By justifying himself is here understood a huge pride in this Doctour, as who should say, he was so just a keeper of the Law, and so just thereby, that he did not think he had his fellow in justice, or any neighbour like to himself; and so he demanded of Christ to know who was his neighbour, who so just as he, who to be compared with him.

30. By these words Jesus taking it, is intimated Jesus un∣derstood the latent pride of the man; and so in the following parable undertook to confound him, and make him answer himself, by finding that no man in misery is to be rejected by those who are in prosperity; but that the way to make a man in prosperity as good as another in misery, is to commi∣serate his case, and to relieve his wants who is in need, not to neglect, or scorn him, as it seems the Lawyer did all others besides himself, whilest he thought no man so just as he was. True, by the word tempting, (as above) it is evident this was first the sense of the Lawyer, till afterwards (as some say) he found by his conversation with our Saviour, that his own heart was changed from malicious to religious. If so, the sense is sound that sayes really the Lawyer desired to become just; and did not then (as formerly) think he was so, but with a real desire of becoming so ask Christ who was his neighbour, that he might love him as he did himself. And this stands with reason, because the Jewes held none for their neighbours but vertuous people of their own Nation, so they thought it a vertue to hate a sinful Jew, or a Gentile; but our Saviour reduced them from this errour by the following parable, wherein he made the Jewish Lawyer see the Samaritan was the Jewes neighbour, if he did love him, and relieve him in his wants, and that Christian perfection extended even to the love of enemies. Where note, that our Saviour takes

hold of the dangerous passage that was between Jerusalem and Jericho, because none could passe almost without danger of being rob'd, stript, wounded, and many times slain. By this man half-slain is understood the state of man corrupted by the fall of Adam, whose understanding, and free will remain, but so as a man half dead is said to live in respect of another in full health, and vigour of body.

31. 32. This is understood a chance to man, but a true providence in respect of God, who therefore ordained those passengers should go by, that some of them might relieve the wounded man. But by this act of the Priest, and Levite, we are instructed how little inward vertue was in the Ministers of the Church under the old Law, all their sanctity consisting in outward ceremony, and having no acquaintance with in∣ternal sincerity, or charity, so as disdaining they went off from him whom they found in misery, in the way they were to passe.

33. By the Samaritan is here figured Christ the perfect Priest of the perfect new Law, and light of the Gospel. He therefore goes not off, blancheth not from the man in misery, but comes near him, and hath pity on him.

34. By the oyl, and wine, understand the Sacraments of the new Law made as salves to cure the sore of sin: which yet literally may be taken for the Samaritans provision in his journey. By his own beast may here be understood the hu∣manity of Christ, taking upon his back all our sins to ease us of the burthen.

35. By the two pence given the hoste may be understood the Sacrament of the Eucharist, consisting of two natures in Christ, Divine, and humane. The hoste may signifie the Deacon, or the Priest of the new Law, or the Priest assisting the Bishop in administration of the holy Eucharist. By what he should supererogate is here understood what he should spend in cure of this man above the two pence held sufficient, he would repay: and here is grounded the Catholick doctrine of works of supererogation, which Hereticks allow not of. And by this Parable is insinuated, that what the old Law had

not power to do for recovery of the wounds in corrupted na∣ture, the new Law, by way of the Priests, and Sacraments thereof is sufficient for, and so can save even all the corrupted seed of Adam by the virtue they have from the passion of our Saviour Jesus Christ.

36. Christ doth not intend to ask which of these was neighbour to the wounded man; for all men are truly neigh∣bours each to other; but onely which behaved himself like a neighbour.

37. Here you see Christ by a question makes the Doctour be his own instructer; commends his answer, and tells him, if he will be saved he must not onely know, but do the law of charity; and this whilest he bids him do to all men as the Samaritan did to the Jew; to enemy as well as friend, to bad as well as good Christians, if the bad one be in misery. Thus Christ hath made curiosity the cause of sincerity, and dissimulation the cause of truth in this entrapping Lawyer; and no marvail, since he alone is able to cull good out of bad.

The Application.

1. THis dayes Epistle taught us a due regard to the Law of God, least breaking it we loose the hopes of heaven, and all the expectation of the happy promises God made to those who keep his holy Law. This Gospel tells us now how to keep that Law: By loving our neighbour as we love our selves: by loving him for that dear Jesus sake to whom he is probably much more dear then we, as happily offending God lesse, however most displeasing us, who are still lesse pleased with others, when we our selves do most displease the heavenly Majesty. So 'tis not indeed what others do to us that ought to trouble us, but our omitting that we ought to do to please Almighty God, and purchase heaven by keeping of his holy Lawes: which then our Saviour sayes are kept, when we are loving and charitable to our neighbours, for the love we bear to God: so the Gospel ends; Do this and live: Live eternally, live in the happy fruition of all the vaste

promises God made to those that love him thus.

2. But we have yet a better pattern of our duty then what Jesus bid the Doctour of the Law take to secure him of this happinesse, the charitable Samaritan. We have our dearest Lord, our Blessed Saviour Jesus here, not onely the giver, but the keeper of this his Law; least we should argue our impossi∣bility to keep the same; when we see at how dear a rate he kept it, how he so loved us, as he laid his life down for a te∣stimony of his love, and gave us grace to do the like, as the onely means of doing it. Nor had the end (our glory) been otherwayes atchieveable, then by the meanes unto it, (his ho∣ly grace:) so he that would our happy end, must will us the meanes to compasse it; this followes naturally, and is there∣fore in the rule of grace undeniable, nature being ever per∣fected by grace. Hear how he sayes himself, Blessed are the eyes that see the things you see, &c. and to the rest of those things (which the Explication enumerates) we may avow∣ably here adde this for one, their seeing Jesus give his life for an example to us, of valuing his love at as dear a rate as he did our loves when he dy'd to gain them.

3. Yes, yes beloved, this is the full scope of the Gospel, and ought to be the aym of our actions while we read it; so we may hope that he whose bounty gives us Faith to believe him, charity to love him, and hope to enjoy him, will merci∣fully give us grace so to fulfill the condition of his Lawes (whereunto his promises are annexed) that we need not fear to obtain

What to day we beg in the Prayer above, the running without offence in to the possession of those promises, which they that do offend cannot obtain, and those that love, can ne∣ver loose by offending, whilest they love. So that onely love is the easie rule we are to be happy by for ever: as was hinted be∣fore in the Illustration.

On the thirteenth Sunday after Pentecost.

The Antiphon. Luk. 7.15.

BƲt one of them, when he saw that he was made clean, returned again with a loud voyce, mag∣nifying God.

Vers. Let my prayer, &c.

Resp. Even as Incense, &c.

The Prayer.

ALmighty, and everlasting God, give unto us the encrease of faith, hope, and charity; and that we may deserve to obtain what thou doest promise, make us love what thou doest com∣mand.

The Illustration.

HEere's a Prayer that in one word of it richly containes all the doctrine of this day, and indeed all the main point of the differential doctrine between the Roman Catholick

Church, and her antagonists, especially the Hereticks of this time; who deny good works to be necessary to mans salva∣tion, and will have no more then faith alone required on our parts, pretending, the work of our salvation is already finished by the passion of our Lord, if we do but believe as much. It is otherwise with us: for here we pray not onely for other acts of virtue, namely, hope, and charitie; but even for our own increase of faith, as well as for increase in other good works, which as they are all rooted in these three Theologi∣call virtues, so are they contained in them as the tree is con∣tained in the root thereof, or rather in the seed that runs to root the better to support the tree. That then we may pray as well to the bettering of our understandings, as to the perfe∣cting our wills in the service of Almighty God, know, beloved, holy Church to day instructs us in this Prayer to beg increase of all good works, eminentially included in the three Theolo∣gicall virtues above mentioned; and doth further declare, that by this increase it is, we may deserve to obtain as much as God Almightie hath pleased to promise us, (which is no lesse then his heavenly glory) especially if we can by our increase in vir∣tue arrive as well to love, as to do what God commands; that is to say in other termes, if we so love God, as for his sake we can also love the things commanded though never so contrary to our liking; for then we Saint our selves indeed when thus we love. And why? because where sinne is not in man, sanctitie will be undoubtedly; as it was in S. Marie Magda∣lene, who then was even canonized by our Lord himself when he declared, Many sinnes were forgiven her because she loved much, Luke 7.47. And by many we understand all, for God never doth his works to halses but leaves them e∣ver perfectly compleat. And having thus evinced the ve∣ritie of this glosse out of the letter of the Prayer, let us further see how the Canon of the Churches service is har∣monious, by the musicke of her Prayer to day, which is therefore best because it is throughout three parts in one. Nay, if I said the whole Epistle, Gospel, and the Prayer to boot were all contained in the word increase, perhaps I should not

erre; for if we but apply that word unto the things wherein we beg increase, the work is done, the cabinet of rich connecti∣on by that key is open to the view of the world. But lest some dimmer sighted souls do not perceive as much, it will not be amisse to show the whole Epistle of the day doth run upon the ground-work of the Prayer, while from the first unto the last, it beats upon the faith of Abraham, joyned with the hope of a reward for his obedience, performed with an act of charitie, wherewith he shewed he did deserve the promise of Almighty God because he loved his commandement better then he did his onely sonne Isaack, whom he was ready to sacri∣crifice, to show how truely he did love the said command. Compare this now unto the Prayer, and see what can be more desired to make the harmony compleat. Yet further look upon the Fathers expositions of the last verse in this Epistle as you see below, and then say if the glosse I made above be other then Expositours allow. As for the Gospell, tis alike con∣cording with the Prayer, if we believe the Fathers of the Church expound the saving faith aright, wherewith it ends, when they declare, this faith was saving to the cured Samari∣tan, because it was accompanied with his good works, namely, with his hope of cure; when in that hope he paid obedience unto Christ saying, go shew your selves unto the Priest, for the Text sayes after, and it came to passe as they went they were made clean; and lastly, by his gratitude, returning to give thanks for the cure: which acts of other virtues, obedi∣ence, and gratitude made manifest his charitie, since they were good works growing out of that root; and since by this acti∣on of gratitude we see the Samaritan shewed an increase of Faith, Hope, and Charity in him, upon his spirituall con∣version wrought together with his corporall cure, the Church with all the reason in the world prayes to day for increase of the like virtues, and thus adapts the Prayer unto the preach∣ing parts of this dayes service so exactly well, as we may free∣ly say the spirit of the Epistle, and Gospel is as it were emi∣nentially contained in the Prayer above.

The Epistle. Galat. 3. v. 16. &c.

16 Brethren, to Abraham were the said promises, and to his seed: he saith not and to seeds, as in many, but as in one, and to thy seed which is Christ.

17 And this I say, the Testament being confirm∣ed of God, the Law which was made after foure hundred and thirty years, maketh not void to fru∣strate the promise.

18 For if the inheritance be of the Law, now not of promise, but God gave it to Abraham by promise.

19 Why was the Law then? It was put for trans∣gressours untill the seed came to whom he had promised; ordained by Angels in the hand of a Mediatour.

20 And a Mediatour is not of one, but God is one.

21 Was the Law then against the promises of God? God forbid. For if there had been a Law given that could justifie, undoubtedly justice should be of the Law.

22 But the Scripture hath concluded all things under sinne, that the promise by the faith of Jesus Christ might be given to them that be∣lieve.

The Explication.

16. IN recompense of his faith were these promises made to Abraham, which are read Gen. 22. &c. Nay even of Isaac himself, whom his Father Abraham obediently sacrifi∣ced, would Christ descend, that so in Abrahams seed the pro∣mises might be made good. Yet this seed is not to be un∣derstood Isaac, but Christ of Abraham by Isaac lineally de∣scending. Note, these promises were not made so to Abra∣ham as to fall upon his person, but upon the person of his seed, Christ Jesus; for in him indeed were all the pro∣mises truly performed which were made to Abraham, since by believing in Christ we are all saved, not by any merits of A∣braham. So Abrahams seed or posteritie is not here taken collectively, as importing many, but as importing one onely branch of the said posterity, namely, Jesus Christ.

17. Since it was said before v. 15. mans will, and testa∣ment is not to be broken, much lesse that Testament which is confirmed by God himself, which were these promises to A∣braham; no, they are not violable by any Law, lesse by a Law subsequent thereunto, as by the Law of Moses which was 430 years after these promises to Abraham.

18. Hence it is evident, Abrahams seed did not inherit these benedictions by virtue of the Law, which was delivered to Moyses on the mount Sinai 430 years after God had made the promise of these benedictions, as if that Law were giving life, or saving souls; but by virtue of the promise made be∣fore the Law of Moyses was written. So that our salvation flowes out of the faith we have in Christ to whom the promises were made that by his person, being the seed of Abra∣ham, all men should be made happy. For this promise in∣volves the faith of Christ as the means to save us, so doth not the Law of Moyses, rehearsing onely the said promise.

19. This question is of difficulty, the premises in the pre∣cedent verses considered: yet it is evident the Law here men∣tioned was not saving, but rather to terrifie the transgressours,

and to declare their transgressions, then to save them; for neither was there time yet or place for a saving Law, since the Saviour of the world was not come; so this was at most but a middle Law between that of nature before it, and this of grace following of it, which we now enjoy, and so it was adapted as to a middle use, to civilize rather then to save men, who even in the time of this law were not savd by virtue of it, but by virtue of Faith, & Hope in Christ who was to come after this law, and who was prefigured by it. So S. Paul speaks plainly when he sayes in this vers, this law was made but for transgressors untill the seed of promise, that is, untill Christ should come. In the following words, ordained by Angels, is insinuated the Catholick Doctrine, telling us this Law was written▪ and de∣livered by Angels, or Gods Embassadours, not by God im∣mediately; and so like Embassadours they use his name, and speak in his person whom they personate, that is in Gods Name; whence it is, that part of this Law which was confirm∣ed by Jesus Christ, comes elevated or dignified unto us by the dignitie of the deliverer, the Sonne of God himself, not onely an Angel. By the hand of a Mediatour is understood the person of him that did then mediate between God, and the People of Israel, namely Moyses, into whose hand the Law was given. For since a Mediatour must be a party placed between two, and partaking of both sides, here Me∣diatour must not be understood of Christ, who was not then in being as man, but onely his Deitie had being, his Hu∣manitie had it not. Nor is Christ called our mediatour as God onely, but as God, and man: for as God he partakes of the dignitie, and authoritie of his Mediatourship; as Man he exerciseth the works, and merits of a Mediatour. Be∣sides, the Angel is said here, to use the hand of the Mediatour to deliver the Law by, but that was Moyses hand, so in this place he must be understood to be the Mediatour.

20. This verse again confirms what was said in the for∣mer, that Moyses is spoken of for Mediatour, as distinguished from God, whilest the Apostle sayes, a Mediatour is not of one; so Moyses was not of one side onely, but of Gods, and the

Jews, or rather Gods chosen people the children of Israel. So Mediatour is not taken here for Christ as mediating be∣tween God, and Christians, or all Nations, but as Moyses mediating between God, and the Jews onely, a particular na∣tion; for this mediation was not to salvation, since that was Christs, and could be none others, because he could both plead as man, and forgive as God. This is yet cleared more by the following words, saying, God is one, and so could not be the Mediatour here mentioned which was Moyses, for God had not then put on humane nature to render him of a double consi∣deration, or concern, but onely was one creating, not media∣ting God which must be man too. So that the true sense of this place is, God, who is one, then made Moyses Mediatour be∣tween him, and the Jews, and since made Christ Mediatour between him, and all the Nations of the world. Wherefore that law of Moyses was rather an usher to Christ his law, then a fulfiller of the promises made to Abraham, for they were one∣ly fulfilled by Christ, and his holy Gospel, being the means as well to save, as to govern men; whereas Moyses his law could onely govern them, but their salvation had root in the follow∣ing law of Christ, who had power as God to abrogate what he pleased of Moyses law, and to confirm what he pleased thereof, and to make what new law best liked himself, as he did when he made our saving law of the Gospel. To con∣clude, these words, God is one, import the Saviour of the Jews was not Moyses, but even that one God who also saveth all o∣ther Nations; and therefore he is emphatically called here one God, that is to say one Saviour.

21. This verse onely reduplicates the former senses, and sayes that neither the law of Moyses was against the promises of God made to Abraham, nor yet was it that law which did, or could justifie the people, but that it was as it were a stay or prop (a pedagogue indeed as follows v. 24. of this chapter) unto them to keep them in aw, and order untill Christ came, in whom the promises made to Abraham were to be performed, and he coming the pedagogue of Moses law was to cease at his pleasure.

22. By the Scripture concluding all things under sin, is here understood Moyses his written law, which then was, and still is called the Scripture even to this day: yet by this con∣cluding is not understood the Scripture orders sinne to be, but onely, that (this Scripture notwithstanding) all men then li∣ving lay under the yoke of sinne, and were not by virtue of that Scripture freed from this yoke, but by Jesus Christ, in whose person (and not in Moyses law) did consist our justifi∣cation, promised to Abrahams seed, that was to Christ Jesus. Note here, the promises said to be given to those that believe, do not exempt from good works, nor make faith alone (even in Jesus Christ) without works to be saving; but such a faith onely saves which works by charity.

The Application.

1. THe scope of this Epistle is, to tell us with how ample a reward Almighty God did recompence the obedience of Abraham, in being ready to sacrifice his onely sonne Isaac according as he was commanded by the Authour of life: Namely, with such a blessing upon his seed, as should bring a benediction upon the whole seed of Adam, all mankind: So that since the first root of all mans misery was Adams disobe∣dience in a triviall thing, an apple, therefore God was pleased to take an occasion of making Abrahams obedience in a weighty thing the apple of his eye, his onely Joy, the rise of all mans happinesse; not that Abrahams obedience, did sa∣tisfie God for Adams disobedience, but that the sonne of God who was to satisfie the Divine Justice for this sinne, did please to take that first mans flesh upon him, who first by his obedience taught man the way to keep the law of God, by do∣ing his commands.

2. And certainly it was with deep designe Almighty God delayed his promise unto Abraham four hundred and thirty years before he was pleased to make a beginning of perform∣ance, in giving by Moyses a Law to lawlesse man; and by that Law to try the children of Abraham the Jews, before he

gave a better Law to them, and all the world besides, by Je∣sus Christ. The design we may both piously and profitably presume was as well to prove the faith and hope of Abraham, as his obedience and his love were proved in the sacrificing lit∣tle Isaac. For probably there passed not one minute of time over Abrahams head, nor over the heads of his posterity, wherein they did not give themselves an infinite content in thinking on the goodnesse, and on the veracity of God, that surely he would not fail to verifie his promises which he had graciously made unto them: the frequent memory we find in holy Writ, and the gladsomenesse wherewith the mention is made of these promises testifie as much; and consequently prove Abrahams whole life time was in a manner one conti∣nued act of faith, and hope, in the Messias to come.

3. O beloved! how can we read this Text, and not be animated to an imitation of like acts of virtue, of like obedi∣ence to so sweet a Law as we enjoy, when all the end thereof is felicity without an end! Or if we cannot think our selves so much concerned as Abraham, who had as vve the com∣fort of having concurr'd to the salvation of all mankind, as of himself; at least let us not come short of Abrahams po∣sterity, of the Jews; see how they boast here, how they vaunt themselves thence the sole people of Almighty God, because they were descended but from Abraham: When did the cease to glory in the promises made of Jesus but to come; and that (as they thought) to make them onely rich, onely honourable here on earth, onely temporally happy? whereas we Christi∣ans know he is actually come, hath left us rich here in grace, and made us sure of heavenly honour, of eternall felicity, and of greater riches yet in glory, if we be not defective to our selves. O how should our whole lives be one act of faith, one act of hope, one act of charity, one continuall indeavour to prove all this, by a perpetuall obedience to the Law of Christ, from whom we are extracted in a righter line then the Jews yet were descended from Abraham, since their naturall conce∣ption was in sinne our supernaturall adoption is in grace!

What need we more? say but the Churches prayer

upon this holy Text, and see by that what Christians should be at, according to the will of holy Church, and that's the will of God no doubt. Say then that prayer, beloved, and do as you pray, so shall you be the Christians Christ desires.

The Gospel. Luke 17. v. 11.

11 And it came to passe as he went unto Jerusa∣lem he passed through the midst of Samaria, and Galilee.

12 And when he entred into a certain town there met him ten men that were lepers who stood afarre off.

13 And they lifted up their voice, saying; Jesus, master, have mercy upon us.

14 Whom as he saw, he said go, shew your selves to the Priests, and it came to passe as they went they were made clean.

15 And one of them as he saw that he was made clean, went back with a loud voice magnifying God.

16 And he fell on his face before his feet giving thanks; and this was a Samaritan.

17 And Jesus answering said, were not ten made clean? and where are the nine?

18 There was not found that returned, and gave glory to God but this stranger.

19 And he said to him, arise, go thy wayes, because thy faith hath made thee safe.

The Explication.

11. HE was then going from Cesarea to Jerusalem, to the feast of the Tabernacles, and was willing to passe by Samaria, and Galilee: (the right way indeed he was to go, yet) he went that way with speciall zeal to requite the discour∣tesie he received in being cast out of a village in that countrey, and ill used after a cure he did upon one of that countrey men, a Samaritan; shewing us by this, an example to requite evil turns with good offices.

12. When he entred: (as he was entring) for lepers use to sit without the gates of towns, and castles still, as infected people not admitted to mix with the sound; and it was a no∣ted penaltie inflicted on the people that the legall infirmity should be catching, and infecting by the touch of a leper: be∣sides leprosie is a type of sinne, especially of concupiscence, heresie, and other notorious vices. They stood afarre off, (as the custome was) that passengers might go by without danger of their contagious breaths: And the reason why among nine Jewish lepers one Samaritan stood admitted, was because the common contagion of the disease made those two Nations (otherwise refusing each others companies) to cohabit to∣gether.

13. They must speak aloud to be heard at a distance. By the word voice understand their common, and unanimous consent to beg cure of Christ: And note, they call him here rather Master, then Doctour, to argue they sought not so much his doctrine, as his power, for in that they confided what ere they thought of the other; they took him to be as powerfull almost as God, and so besought him to command away their leprosie by his power, and by his command to shew his mercy to them.

14. Whom as he saw, This shows Gods promptitude to

do us good as soon as he but sees our necessities: he bid them go show themselves to the Priests, because no cured leper could be restored to the society of other men unlesse he had the te∣stimony of the Priests to declare that he was cured; so though Christ sent them to the Priests for this cause to observe the Law as Levit. 24. was prescribed, yet withall he did it to let the Priests see the miracle was done by him, because they were cured before they came at the Priests, even indeed as soon as they obeyed his voice, saying, go show your selves, &c. Now mystically they were bid go to the Priests, to declare that in the new law there is no cure from the leprosie of sinne, but by confessing it to the Priests; and though contrition be never so great, able to save without confession, yet by this place we ground that there must be at least a desire, or an indeavour to confesse if it be possible.

15. That of ten there went but one back to give Christ thanks, argues the generality of men to be ingratefull unto God, though he be never so beneficiall to them.

16. That this one came in so humble a manner, as to fall at Christ his feet, being a Samaritan, and so abhorring all Jews, made the miracle the greater; when thereby it appeared how much the grace of God shined in this man, who by Na∣tion a Samaritan, hating Jesus that was a Jew, yet by obliga∣tion became his captive, and laid himself at his feet. Again, it argues the conversion of Gentiles is more perfect then that of Jews, since nine Jewish lepers shewed no gratitude to Christ their own countrey-man, whilst a mere stranger, a Samaritan expressed a most gratefull heart for the favour of his corporall cure, and of his mysticall conversion.

17. This verse argues Christ was sensible of the Jewish ingratitude, which act of theirs made the gratitude of the Sa∣maritan more pleasing to him, and more remarkable to the world; but these that came not back declared they were trans∣ported with self-interest, at the joy they had to be restored to the commerce of men, and so neglected their religious repair to God.

18. It had indeed been a glory to God to give thanks to

Christ who was God, and man: and as it was Gods miracle wrought by Christ, so the glory was due to God, and not ar∣rogated by Christ to himself; whose wonder was not that they forbore to give him thanks, but that they neglected to glorifie God by returning to him, as the forreiner, the Sama∣ritan did.

19. Jesus did not say unto him, arise, and go hence out of the company of the Jews being a Samaritan; but go and be, for thy gratitude to me, gratefull unto my people, converse with them as a native; (forreiner though thou art) to show that union of faith makes amitie amongst all Nations, for by admitting him into the company of the Jews he declared his faith, and theirs were one. And when he told him his faith had saved him, that is, had not onely cured his corporall le∣prosie, but his spirituall infidelity, he meant that his faith had cooperated towards his cure, and salvation, namely by his go∣ing (as he was bid) to the Priests, in hope of cure by that obedience. So though the miracle were indeed vvrought by God, yet it vvas (as vve may say) merited by an obedient faith; and so Christ lessening his ovvn povver, to teach us humility, exalts the Samaritans virtue, to vvit, his faith, vvhilst he proclaims it saving to him as being accompanied vvith good vvorks, to vvit the acts of obedience, and gratitude. See still faith and works go hand in hand to render each other saving to our souls.

The Application.

1. THe Illustration and Explication above may ease us in part of amplifying on the Application here, further then to let us knovv the gratitude that should accompany our Christian faith, our hope, our charity, vvhen vve see hovv spe∣cially it is by Christ observed in this Samaritan; hovv in that observation recommended unto all that read the story of it, and in reading see the root of all Religion to be faith, since unto that our Saviour attributes the cure of this Sama∣ritan, and of the other nine ungratefull Jevvs, for they vvere

cured by Faith as well as he, though for want of charity they were not so gratefull as he was, to come and render thanks for being cured.

2. Hence we see, no single virtue is enough to Saint a soul, nor lesse indeed then the three roots of all the other virtues what∣soever, Faith, Hope, and Charitie. For how soever these exten∣sively taken are what virtue else so ere we can imagine, yet they alone intensively produced are sufficient (absolutely speaking) to save a soul: that is to say, if on our death bed, when we come to die, we should be troubled what to do, in that no further doing period of our time, it were sufficient then to exercise an act of Faith, an act of Hope, an act of Love to God. Neverthelesse we, whilest we live, (and can do more) are also bound to an extensive Faith, and Hope, and Charitie; that is, to do those other acts of virtue whereunto these three extend themselves; and that we may do this the better, we are intensively to use these three, which then is done, when we produce them often, and give them an increase intensive, making them stronger every one by being frequent∣ly produced.

3. As for the times when these acts ought to flow from Chri∣stian souls, (w^ch are essential unto christian duty) as there is no time when they are unseasonable, so there are many times when they are of obligation, especially when holy Church obligeth us to saintifie our time by doing homage to Almighty God. So by this account all Sundayes, & Holy dayes require an exercise of these three virtues Theologicall: and consequently all the time of private prayer is to be spent in actual exercise of these, because that prayer is an addresse to God; as all the time of persecution, that being suffered for Gods sake; all the time of troubles, for those are caused by sinne against Almighty God, and must have end by saintitie; so by this account all our life time must be a practice of these virtues, an increase of them indeed, as the onely means to make us saints, to make us capable of God Almighties promises by loving these his easie, his sweet, his saving commandements, which are the continual exercise of these Theologicall virtues

whereby we are made capable of his heavenly promises. And least it should be with us as with these nine ungratefull Le∣pers cured from their Leprosy, which is a type of all sinne whatsoever, but especially of the foulest of all others, Infi∣delity,

Therefore holy Church to day to prevent all sin in her Christian children, and above all the sin of ungratefull infidelitie) commends unto us the Prayer above, that by often saying this Prayer we may exercise the noblest and most essentiall virtues that belong to Christianitie, and by their increase, make our selves worthie of our Saviours promises to all good Chri∣stians.

On the fourteenth Sunday after Pentecost.

The Antiphon. Matth. 6. v. 33.

SEek first the Kingdome of God, and his righte∣ousnesse, and all things shall be given you be∣sides.

Vers. Let my prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

KEep we beseech thee, O Lord, thy Church with perpetuall propitiation; and since without

thee humane mortalitie faileth, let it alwayes by thy helps be withdrawn from such things as are hurt∣full, and directed to those that are saving.

The Illustration.

HOw excellently well is the much of the Epistle, and Gospel contained in the little of this Prayer! wherein we confesse it is by the perpetuall propitiation of our Saviours passion, (without which our humane mortality would be alwaies failing) as the onely help conducing to support us, that we can be withdrawn from the works of the flesh, and directed to walk in the Spirit; that is to say, taken off from those things which are hurtfull, and directed to those that are saving. And what else is the whole Epistle but an exhortation to leave off the works of the flesh, and to pursue the fruits of the Spirit? Again, what are the two masters which the Gospel saies we cannot serve at once, but the flesh, and the spirit? what the drift of all the Gospel, but to dehort from one, and exhort unto the other? So here Epistle, Prayer, and Gospel speak all one thing, how severall soever the language be of each: and no marvell, because the spirit of Almighty God is able to animate all the creatures of the world; Act. 17.28. For it is he in whom we live, are moved, and have being. Now having thus made good our main affair of this work, (the mutuall connexion of parts in holy Churches service) it rests onely to elucidate a word or two in the Prayer above, to ren∣der the same (in it self) perfectly understood. The first is, the perpetuall propitiation wherewith we beg the Church may be kept; for though above we called that propitiation an effect of our Saviors passion, yet here we must further give a reason why we did so call it, and also why we in the Prayer affirm the same to be a perpetuall effect thereof. Know therefore, it is the effect of his passion, because it is not onely a satis∣faction for sinne, but also a pacification of Gods wrath a∣gainst

mankind, who by sinne had provoked Almightie God to a high indignation against the whole race of men: And therefore we call this propitiation perpetuall, because it is infi∣nite in duration, as well as in power of appeasing; for though it be now above 1651. years since our Saviour did actually suffer, yet the virtue of his suffering is still vigorous, and shall be to the worlds end, because it was the suffering of God as well as of man, and therefore must needs have an eternall o∣peration, that is, be able for all eternity to appease the wrath divine: and in this sense we say the preservation of the world in being, is the continuation of the act whereby it was created, so the preservation of mens souls from the wrath of the heavenly Father, is the continuation of the passion of his sacred Sonne. The next phrase of this Prayer which we are to clear is that, wherein we say without our perpetually pro∣pitious Lord Humane mortalitie would fail; as if there were any other mortalitie then humane that were capable of the benefit of our Saviours passion, of his perpetuall propitiation. Truely no, there is not; for since it was onely Humane na∣ture that he assumed, (and by assuming it was pleased to re∣deem the same) we say rightly well no other mortalitie was capable of the benefit of this redemption; not but that other natures are mortall, as all terrestriall creatures are in the very rigour of death, or mortalitie, because they all die by way of corruption; and if we say the celestiall spirits are mortall too because they may be held to die when they fell from heaven to hell, from the state of grace, to the state of dam∣nation, we shall not speak improperly: and truly the phrase of this Prayer seems to allude to that mortality of the blessed spirits, when therein we are taught to affirm, that our Savi∣ours passion was a propitiation peculiarly provided for the subsistence onely of humane mortalitie, since it was a remedy provided onely to recover (so often as they chance to fall) mortall men, and not any other mortall creature besides, either terrestriall, or celestiall: And thus the stile of humane mortalitie is most apposite, because man onely had the happinesse of mercy to be shewed him for his sins, which was a favour never

done to any Angel whatsoever; and this mercy is just the same which this present Prayer avoucheth, begging that our humane mortalitie (which needs must fail without it) may have the benefit of our blessed Saviours perpetuall propitiation by the application thereunto of his bitter death, and passion, which will afford it helps to avoid what is hurtfull, and to follow what is saving.

The Epistle. Galat. 5. v. 16. &c.

16 Brethren, I say walk in the spirit, and the lusts of the flesh you shall not accomplish.

17 For the flesh lusteth against the spirit, and the spirit against the flesh, for they are adversaries one to another, that not what things soever you will, these you do.

18 But if you be led by the spirit, you are not under the Law.

19 And the works of the flesh be manifest, which are fornication, uncleannesse, impudicitie, le∣cherie,

20 Serving of Idols, witchcrafts, enmities, conten∣tions, emulations, anger, brawles, dissentions, sects,

21 Envies, murthers, ebrieties, commessations, and such like: as I have foretold, that they who do such things shall not obtaine the Kingdome of Heaven.

22 But the fruit of the spirit is Charitie, Joy,

Peace, Patience, Benignitie, Goodnesse, Lon∣ganimitie,

23 Mildnesse, Faith, Modestie, Continence, Cha∣stitie, against such there is no Law.

24 And they that be Christs have crucified their flesh with the vices, and concupiscences.

The Explication.

16. THe summe of all he aimes at in this Epistle is, to advise the Galatians to walk in the spirit, after the dictamen of grace, and not of nature, after the instinct of the holy Ghost, and not of their own corrupted judgements; and by this mean•• he tells them they shall avoid the accom∣plishment of fleshly desires, how ever they may be tempted therewith.

17. Hence the Manicheans, and some Philosophers held there were two souls in man, one spirituall, the other carnall, this of God, that of the devil. But the Catholick doctrine is otherwise, that by one onely rationall soul in man are per∣formed the operations of vegetative, sensitive, and reasonable souls. Hence we see the reason why some good men sinne, because they do not what they would, what their spirit de∣sires, but what their flesh prevaileth for by a greater desire: And indeed man is made up of these two contraries, to show his life is a perpetuall warfare upon earth between the flesh and the spirit.

18 This verse hath diverse senses; but the genuine is, if we be so led by the spirit of God, as we doe what the same spirit dictates, then we are not under the Law, (subject unto it, or guiltie of the breach thereof.) Not that the Law cea∣seth to oblige us, but that we forbear to offend the Law, and so are as it were rather above, then under it, whilest we walke under the Law of the spirit, and in so doing, rather trample it under us, then break the Law; which is onely made against

transgressours, not against the Just, for against those there is no law, (saith the Apostle by and by) against those who walk according to the dictamen of the Spirit.

19. By the flesh we are here to understand the concupiscence thereof which leads to the vices afterwards enumerated: name∣ly, fornication, which is properly simple carnal knowledge be∣tween man and woman without other circumstances of adul∣tery, rape, incest, or the like. Uncleannesse is properly that mollities, or softnesse (rather easinesse indeed) to carnal de∣light, which causeth single pollution without commixture of two bodies. Impudicity is properly immodest kisses, or touches between two persons. Le••hery is properly any un∣lawful carnal delight which is extraordinary, and so mortal. This may be called also Lasciviousnesse, which for the excesse transcends and passerh over all the special kinds of lust that are above named, or can be indeed imagined; and this excesse may be committed even between man, and wife by undue knowledge of one another, or by intemperance even in the due wayes of their mutual knowledge.

20. By this verse enumerating acts of the soul amongst the works of the flesh we are taught, that concupiscence resides as well in the soul, as in the body of man, and was left as a perpetual punishment of Adams sin in b••th parts of humane nature, thereby to shew the whole masse of pure man was cor∣rupted; not onely every individual of mankind, but every essential part of man, as well his form, as his matter, his soul as his body: (from which Christ was free, being God as well as Man) and this punishment may not be unproperly called concupiscence, which is indeed the fewel to the fire of all sort of sins burning perpetually in mankind, and being by concupiscence perpetually fed; so that concupiscence leades not onely to corporal, but even to spiritual vices, and there∣fore as well these as others are called works of the flesh, and are here numbred by the Apostle among them; namely, Ido∣latry, which is serving false Gods; Witchcraft, which is working by help of the devil; Enmity, which is a permanent, and professed breach of friendship; Contention, which is

perverse opposing one another in words, or opinions out of a spirit of contradiction; Emulation, which is a repining at others well doing; Anger, which is a height of passion seek∣ing revenge, and this is mortal, or venial, according as it is greater or lesser; Brawles, which is breach of brotherly cha∣rity by giving provoking language; Dissention, which leades to strife, or war; Sects, which are all Heretical opinions, or choyce of religions by the conduct of private sense, or spirit, contrary to the known and common doctrine of holy Church.

21. The three first vices mentioned here speak themselves plain enough in their names. Commessations are all riots, or gluttonous excesses in eating or drinking, feasts or banquets; hereunto are reduced all excesses of wantonnesse at such feasts, as idle songs, and light womens company, or unchaste talk. The close of this verse prohibiting from heaven these who do those works of the flesh above enumerated, is to be understood onely when mortal habit is contracted in all or any of these works, or when any dies in a mortal act of any of these vices.

22. See how contrary the works of the Spirit are to those of the flesh; and note that the Apostle speaks not here in the same stile as formerly, for he calls corporal deeds works of the flesh, but spiritual acts he calls the fruits of the Spirit; and why? because they are more indeed the fruits of the holy Ghost, then of man, and therefore are called fruits rather then works; though they are the works, or acts of our soul, yet in regard they are done by the vertue of grace, not of nature, hence they are imputed to be rather fruits of the holy Ghost, then acts of our soul, whilest that holy Spirit operates more towards them, then our own soules do, which since Adams fall are still more propense to evil, then to good works. Note, here are principally understood the acts, not the ha∣bits of those vertues; for an act is properly a fruit of the agent, and the chief agent in these being the holy Ghost, they (though produced by us) are called the fruits of the Spirit, that is of the Holy Ghost in us. And the first of these is

called Charity, as the prime, and principal fruit of the Holy Ghost in us, because it is indeed the highest of all other vir∣tues, insomuch that it partakes in a manner of the Deity it self, since God is called Charity, 1 Joh. 4 8. and therefore this is indeed the main, and special fruit of the Spirit, and all other virtues are not improperly called the fruits of this, be∣cause it is this gives life to the soul, and to all her virtues whatsoever: And by this are produced in us these following; namely. Joy, the fruit indeed of a serene conscience guilty of no adulterate affection to creatures, but ravisht wholly with the pure love of God: Peace, the tranquillity of mind upon the serenity of a conscience not troubled with any horrour of sin, or the least affection thereunto; which peace of con∣science the Apostle magnifies so, that he sayes it surpasseth all sense, and cannot be sufficiently expressed, Philip. 4.7. so great a fruit this is of charity: and these are the chief inter∣nal fruits. Now the external are, Patience, whereby we bear with the provocations of others that attempt to disturb the tranquillity of our minds, by which we neither loose our own, nor disquiet others. Benignity goes further, whilest it not onely bears patiently all external attempts against our internal quiet, but even endeavours to sweeten their asperity who are harsh unto us, to oblige others who would disoblige us, as well as to requite the courtesies we receive from them; this consists chiefly in a sweetnesse of language, in an evennesse of actions towards all men, and is such as very good men may want unlesse they have the special gift thereof; and this is the main vertue by which we gain from others the reputati∣on of being Saints. Goodnesse rests not satisfied in doing well for all men, and in all we do, but in declining offence to any, either God, or men: this consists chiefly in ayming to profit our selves, or others, and is therefore esteemed the fountain of utility. Longanimity hath a great share of pa∣tience, as if it were a continuation thereof; yet hath this spe∣ciall difference from it, th••t this reports rather to time then persons, and useth the exercise of patience properly upon all diversity, or difference of time past, present, and future; for

that every minute of our lives ought by this virtue to be a patient expecting the good hour of Gods holy will to be done in us, whilest we live, by our sanctification, when we dye, by our salvation.

23. Mildnesse is here understood to be diametrically oppo∣site to anger, or revenge of injuries, and differs by that noti∣on from patience, as also by rendring a man tractable, and flexible to all that is desired, and good to be done. Faith is of two considerations, first, as it is opposite to heresie, and so assenteth to whatsoever is proposed by God, or holy Church to be believed, though never so much above nature; and this faith is not so properly called a fruit of charity, or of the holy Ghost, as it is indeed the root or first principle of religion: Secondly, as it imports fidelity, or veracity in point of pro∣mise, and as it is opposite to fraud, or lying; and thus it is properly a fruit of the holy Ghost, or of charity, or as it is said here by the Apostle, of the Spirit; and of this Faith S. Paul sayes, Charity believes all things, 1 Cor. 13. so it consists in a kind of genuine simplicity, by considing in the veracity of all men, and believing rather then distrusting what they say. Modesty imports an equal temper in all words, and actions, and renders a man well composed, (for the exteriour of him) grateful, and acceptable to all men, being an effect of his in∣ward rectitude, or composition. Continency is as it were a militant chastity, and consisteth in the act of resistance to temptation; so it is rather an imitation, or inchoation of chastity, then chastity it self, which may be perfect when, and where there is no opposition or temptations; as a man is said to live chaste so long as he sins not carnally, but continent whilest he actua••ly resists temptation to carnality: though this vertue is a kind of transcendent perfection over all mens actions, and thus it is as well a temperance from excesse of meats, as from all other vices: Hence married people may be said to be continent, though not chaste, when they forbear all carnal pleasure but that which is the moderate use of the marriage bed: Chastity consists in an absolute forbearing all carnal pleasure whatsoever, as well that of marriage as not of

marriage, and is highly commendable as labouring to bring the body to the simplicity or purity of a spirit, by declining all corporeal commixtion, or impurity. And against these fruits, or the producers of them, there is no law; that is, they are not forbidden any way, nor punishable by any law at all, but may freely be practised. Which doctrine of the Catho∣lick Church is against that of Sectaries forbidding vowes of chastity, as if they were vowes against the law of nature.

24. This last verse ends the forementioned war between the flesh, and the spirit; telling us, that those who are truly Christs have by the grace of the Spirit, by the help of the holy Ghost, not onely overcome the flesh, but crucified it too, allayed even all the desires, and concupiscences thereof by works of penance, and mortification; which is called a spiritual crucifixion, be∣cause it imitates the death of our Saviour, who dyed that we might live in spirit, and never dye to him. There are five noted wayes of this crucifying our concupiscences, by feare of hell, by conformity of our will to Gods holy will, by guard∣ing of our senses, by prayer, and by fasting, watching, and almes deeds, or any other mortifications either of mind, or body.

The Application.

1. IT is no marvel if after so deep a root as our Faith took last Sunday, we see to day the same Faith rise with a mighty stemm, a stock of Hope, topt with a gallant Head of charity, and become a dainty Tree, laden with several fruits of all sorts of vertues whatsoeuer; for the many numbred here in this Epistle are an epitome of all the rest: and in∣deed however Charity be the best and highest of all vertues, yet she must have the staffe of Hope to rest upon, and the root of Faith to suck the triple breast of the single Deity, the milky mystery of the B. Trinity, or else she is not ripe enough to gather, and be served in as fruit sit for the heavenly Ta∣ble.

2. But that we may know when she is ripe indeed, see here

how she is set against her opposite the flesh, which is a love to sense, but not to soules, to creatures, but not to the Creatour: so the Apostle playes at once the husbandman, the painter, and the Philosopher, whilest he to day gives charity to us full ••ipe, and with her best life colour made by the shadow of the flesh that sets her off, as foyles do beauties, and as two con∣traries set forth one another: see them both in their several effects in the Explication of the Text above.

3. But because fruits do wither where the grounds are dry, and have not sapp to feed the Roots, therefore S. Paul doth close up his Epistle to day with the Aqueduct of life giving waters to all Christian vertues, our Saviour, and his sacred Passion; for when he sayes, Those that are of Christ have cru∣cified their flesh with the vices and concupiscence, he must needs conclude, that Christ first overcame this flesh by his Spirit, and that it is by the application of his Passion we are inabled also to do the like, and that without the application of this passion to us perpetually our humane mortality would fail in all her works of charity.

Whence it is holy Church, to ripen her charity and to preserve it for eternity, begs in the Prayer above, that it may by the perpetual propitiation of Christ, (that is to say, by the continual application of his Passion to us in the sacrifices and Sacraments of holy Church) be withdrawn from hurtful things, and directed to those which are saving.

The Gospel. Matt. 6. v. 24.

24 No man can serve two Masters: for either he will hate the one, and love the other; or he will sustain the one, and contemn the other. You can∣not

serve God, and Mammon.

25 Therefore I say unto you, be not careful for your life, what you shall eat, neither for your body, what rayment you shall put on: is not the life more then the meat, and the body more then the ray∣ment?

26 Behold the fowles in the ayr, that they sowe not, neither reap they, nor gather into barns, and your heavenly Father feedeth them; are not you much more of price then they?

27 And which of you by his caring can adde to his stature one cubit?

28 And for rayment why are you careful? consi∣der the Lillies of the field how they grow, they labour not, neither do they spin;

29 But I say unto you that neither Solomon in all his glory was arrayed as one of these.

30 And if the grasse of the field which to day is and to morrow is cast into the oven▪ God doth so clothe; how much more you? O ye of very small faith!

31 Be not careful therefore, saying, what shall we eat? or what shall we drink? or wherewith shall we be covered?

32 For all these things the heathen doth seek after: for your Father knoweth that you need all these things.

33 Seek therefore first the Kingdome of Heaven, and all these things shall be given you besides.

The Explication.

24. BY serving is here understood loving, and obeying out of love, not serving for hire, since so we may serve many masters. By can is meant can easily: So the text intimates onely a huge difficulty, not an absolute impossibi∣lity. That this is the sense the following words prove of hate, and love. Now the next words of sustaining at least argue a possibility, (though with difficulty) for to sustain or bear argues a power thereof. The last words of this verse, you cannot serve God, and Mammon, are taken strictly for lo∣ving, and obeying; so thus the Apostle sayes, God and riches are incompatible masters.

25. By careful is here understood anxious, or solicitous: for your life is understood your soul, because by that we live: and we are not to be anxious for our soules sake what we eat, because it doth not eat to keep it self alive, but onely the body. The like anxiety is forbidden even for the body too, how it shall be attired. The following words are Christ his argument from the lesse to the greater; as who should say, I who have created your souls out of nothing will not fail to give you meat to conserve them and the body in union, and health; which is to shew us, we shall not want his lesse favour that have had his greater; so if he give our bodies life, and health, it is not likely he will deny us clothing for our bodies, unlesse we fall to be anxiously solicitous how to clothe our selves, which anxiety is here forbidden, and we are counselled to rely upon Gods providence herein.

26. The same naturall argument flows in all the six fol∣lowing verses: But it is here worthy observation that Christ ra∣ther instances in birds then beasts, to shew us, that as they live in the air, off from the earth for most part, so man should have his thoughts in heaven and not in earth, and should ex∣pect his food rather from heavenly providence then from earthly solicitude.

27. And as such solicitude were vain, so is it to care what

we eat, or how long we protract our lives by curiosity of diet. And this example of a cubit is not improperly brought in, to shew us, that as the due proportion of a man is to be as square or broad, (when his arms are stretched out) as he is long from head to foot; so a soul well proportioned must be solid in virtue, and constant in the pursuit thereof.

28, 29. As the former verses argued to cast off care of meats, so these two next argue in like manner against anxiety in clothing; exemplyfying in the delicate attire of Lillies, and of Solomon who by art (the ape of nature) had made his attire to be decked with Lillies of most curious needlework, to shew the robes of grace, or nuptiall garments of our souls should be as fragrant, and as pure in Gods sight as Lillies are in ours; and if they be but so it imports not how our bodies are attired.

30. By adding the low similitude of the grasses beauty after that high, and rich one of the Lillie, and Solomons garments, Christ augments the reason we have to confide in Gods pro∣vidence towards the meanest of persons, since he is not want∣ing to adorn the grasse as he doth. By grasse is here under∣stood all plants, at least such as make fuell for ovens, for else in vain had he spoken of putting grasse into the oven, if it had not been that after these fine green plants of the field were cut down, and lost the splendour of their growing state, and ser∣ved now for nothing but fuell to fire, he had not intended to shew us that if God were so carefull for so small a thing as grasse, and little green plants growing, to adorn them, as he doth; he would be much more carefull to cloth us with attire sufficient for this life, whom he intends to invest in robes of glory for all eternity. By the close of this verse rebuking our very small faith, is not understood our want of belief in God, but our want of trust, or confidence rather, that he whom we believe to be so infinitely great, and good, can, and will have care of our least necessities.

31. He well subsumes to close his argument, that after all these examples of his solicitude for the meanest creatures, he will not be carelesse of us if we confide in him as we

ought to do, for our due supplies both in meat and clothing.

32. This is an excellent argument against the anxiety above, that it is common to heathens; and therefore no way proper to Christians, who since they know God sees their wants, they ought to referre the supply thereof to his omnisci∣ence as God, to his love as father, to his power as King of heaven and earth; so if he see, and supply not, he is pleased we shall suffer want, and therefore in vain we seek to have that else where which God pleaseth to abridge us of: rather in this case we must be content as the grasse to lose our lustre, then covet to enjoy it when it is designed for feuell to the fire; so we must live rather content to die poor, then seek to live rich after God will have us die beggars. Note, it is onely ex∣cesse of care, or anxious solicitude that we are forbidden, not ordinary diligence in our occasions.

33. By first is here understood chiefly, or principally; so that we are allowed a secondary care of our temporals, though our main imploy and study must be to get heaven, for that is the Kingdome of God. By Gods justice is here understood those virtues, and good deeds that render us just in the sight of God, and so capable of that heaven we are in the first place to seek, since it was the end for which we were first created. By those things which shall be given us besides are understood things of lesse moment, and consequently which ought to take up lesse of our care, such as are meat, clothes, and other temporalls.

The Application.

1. GOd and Mammon are not so here declared to be the two masters meant who cannot be both served at once, but that we may also take the spirit and the flesh for these two masters: and this the rather, because so the Gospel is more literally suting the Epistle; and besides, S. Matthew in the following verses of this present Text doth aim directly at the service we pretend unto the flesh, when we neglect our souls to provide for our bodies.

2. And see how, to prevent this poor pretext, our charity is led to day by Providence to shew us, that we cannot any way pretend to corporall duty for excusing us from our spiri∣tuall obligations; since God Almighties Providence is here brought in to furnish us with all things necessary for the bo∣dy, and so to ease us of that care, and to send us about our main and onely businesse our secking in the first place the kingdome of heaven, and the justice thereof by the works of charity, (such as in the Epistle above are enumerated) and assuring us all things wanting else shall be provided us by his Providence, who never relinquisheth the just man, nor permits his seed to seek their bread; so if neither for our selves nor for our posterity we need to interrupt our spiritual duties, or to renounce our service to our souls, for any tie we have to serve our bodies, we have no pretence then left at all for our so doing.

3. Yet least we be withdrawn from the saving works of charity, by the hurtfull ones of the flesh which humane frailty would easily incline us to, therefore we are taught upon the reading of this holy Text,

To pray as above, alwayes for the help of Christ his perpetuall propitiation (by the cordiall of his pas∣sion) to relieve our fainting charity withall, in her march to heaven.

On the fifteenth Sunday after Pentecost.

The Antiphon. Luk. 7. v. 16.

A Great Prophet is risen amongst us, and because God hath visited his people, &c.

Vers. Let my Prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

LEt thy continued mercy, O Lord, both cleanse, and defend thy Church; and because without thee it cannot stand securely, be it alwayes governed by thy bounty.

The Illustration.

WE heard in the exposition of the last Sundayes prayer, that the perpetuall propitiation (there begged) was the continuation of our Saviours passion to be our continuall help in all occasions; and now that to day we beg to have the mercy of our Lord continued to his Church, we seem but to re∣peat the same prayer again in a varied phrase. But if we cast our eyes upon the Epistle, and Gospel here below, and observe how the Expositours upon them apply the same, as declaring

all the office of Priestly function, and telling us what should be the duty of the people thereupon, we shall soon perceive as well a difference in the substance, as in the phrase, or lan∣guage of these two prayers: That alluding to the immediate influence of the passion into us, by the personall help which our Saviour affords in the grace he gives us to repent us of our sinnes; which relating to himself is fitly called his perpetuall propitiation, but reporting to the mediate helps we have from our Saviour by the mediation of his Ministers, the Doctours, Teachers, Preachers, and Priests of holy Church, it is rather stiled his continued mercy towards us; because it was his mercy that moved him to supply his own personall presence amongst us by the mediation of the Priests, whom in his place he left (by means of catechising, preaching, and administration of the Sacraments) to continue his mercy towards us, and by the continuation thereof to cleanse, and defend his holy Church; cleansed indeed by participation of the Sacraments, defended by the communication of the Priests their functions, sacrifices, and prayers in her behalf; and yet our holy mother closeth up this Sundayes prayer with an immediate addresse again unto the fountain it self, when she concludes affirming, it is as well his bounty, as his mercy that she subsisteth by, when she professeth she cannot stand securely unlesse she be alwayes governed by his bounty, that is to say, by his holy grace de∣rived unto us through the hands of his Ministers the Priests of holy Church: so that this prayer instructs us whence our helps do flow, and by what hands they are conveyed to us. And requisite it is that we do pray in this sort to day, when the Epistle runs all upon the Priests office to the people, and their putting in practice the Christian doctrine taught them by the Priest; all which is neatly couched under the spirituality, wherewith the Epistle tells us both are rendred compleat, as signifying, neither the Master, nor the Schollar must sow flesh∣ly seeds, since both must live by spirituall fruits. And for the Gospel we hear the Fathers of the Church avouch it to be a parable alluding to the death of sinne, and life of grace, which is coincident with what the Epistle taught us of sowing spiri∣tuall

seeds, that might bring forth fruits of grace, of Christ, not fleshly, which produce nothing at all but corruption and death. Since then we have this prayer adjusted to the sense of the Expositours upon the other parts of this dayes service, we make good our designe, as hitherto we did in some one of the latitudes, in the preface of this work, allowable unto this my∣sticall Theologie.

The Epistle. Galat. 5. and 6. Chap.

Chap. 5. v. 26. If we live in the spirit, in the spirit also let us walk; let us not be made desirous of vain-glory, provoking one another, envying one a∣nother.

Chap. 6. v. 1. Brethren, if a man be preoccupied in any fault, you that are spirituall instruct such a one in the spirit of lenitie, considering thine own self, lest thou also be tempted.

2 Bear ye one anothers burthens, and so you shall fulfill the Law of Christ.

3 For if any man esteem himself to be something where as he is nothing, he seduceth himself.

4 But let every one prove his own work, and so in himself onely shall he have the glory, not in ano∣ther.

5 And every one shall bear his own burthen.

6 And let him that is catechized in the word com∣municate to him that catechizeth him, in all goods.

7 Be not deceived, God is not mocked; for

what things a man shall sow those also shall he reap.

8 For any that soweth in his flesh, of the flesh also shall reap corruption; but he that soweth in the spirit, of the spirit shall reap life everlasting.

9 And doing good let us not fail, for in due time we shall reap not failing.

10 Therefore whilst we have time let us work good to all, but especially to the domesticalls of faith.

The Explication.

26. IF we have internall life of grace, and justice, let us walk justly according to the conduct of that grace, and by no means look back to the wayes of Judaisme, being (as we are) Christians; but let us so farre decline from be∣ing vain-glorious, (as the Jews were) that we even for∣bear the desire as well as the act thereof; much lesse let us vaunt our selves to be better then others, provoking them thereby to anger, or envying, if in any gift they excell us.

1. Note, S. Paul means here such faults as are casually (and by frailty) committed, not those that are habituall, or accustomary; besides, he glanceth here specially at frail re∣lapses to Judaisme; and such he commands the Galatians to instruct, that is, to reprehend gently, and with lenitie, not ri∣gidly, or severely as obstinate offenders ought to be reprehend∣ed; so besides, he makes not every one a reprehender of his brethren, but those onely that are spirituall, meaning Priests, or Churchmen; and such reprehension he will have to be in spirit also, not in any vain way. Note, he falls from the plu∣rall to the singular number, left he had else seemed to accuse a whole community of frailty, and of danger to be tempted; which is indeed incident to single persons, and not handsomely imputed to many.

2. Here he comes to the plurall number again, exhorting

us to bear each others burthens, whether they be of naturall disposition, (not agreeing with our own) or whether they be diseases, or afflictions laid upon our neighbour, or lastly, and chiefly, even their sinnes we must bear, indeed pardon, conceal, excuse, and (if we wil perfectly obey this counsell) even do penance for them by our prayers, fastings, or alms; and in so doing we shall fulfill the Law of Christ, his com∣mand of loving one another; This is my precept, that you love one another as I have loved you: Joh. 15.12. but he so loved us as he bore all our sinnes upon his back, and therefore we must be content to help bear those of our neighbours, to imitate the example of our Master.

3. By something is here understood, good, virtuous, or spi∣ritual; as who should say, if any man doth not follow the precept above of bearing his brothers burthen, let him never think he is, or can be any thing in the sight of God. Ob∣serve, the text is so far from esteeming him for some body who is not sweet, and gentle to his brother, as he is not ac∣counted so much as any thing in the sight of God, but is truly as nothing in his eye, and absolutely seduceth, or cheateth himself if he conceiveth otherwise.

4. In this verse we are exhorted to valew our selves onely as we can deserve to be esteemed by Almighty God, where we all know we merit little, or nothing, and not as we may seem to be compared to others. For what availes it a man to see another commit greater sins then himself, if he commit sinne enough to damne him, or at least to render him ungrateful to Almighty God? And yet nothing more common then for us to flatter our selves that all is well at home, if we see any greater evil in others then in our selves. To seek our glory out of others ignominy is folly: We shall never arrive to eternal glory in the next world, if we do not contrive to be such here within our selves as may deserve the reward of eter∣nal glory, rather for our own good works, then because others have greater bad ones to answer for then we.

5. Note, in the second verse above, the Apostle meant the burthens of the living brethren; in this, he reports to those

of the dead: and in that sense we should each one carry his own burthen before the Tribunal of Christ at the later day, as if our sins were then laid in a knapsack, on our own backs, and each man there to answer onely for his own, unlesse he had made himself also guilty of others sins too, and in such case they become his also. The Reformers mis-understand this place when they alleadge it against purgatory, and will therefore have it needlesse to ease our brethren in purgatory of their burthens by our prayers. Alas! they are chiefly then objects of our compassions, and may yet find ease by the com∣munion with the Church in prayer, by partaking of the suffra∣ges which the Saints afford them; but at the later day it will not be so, then is a time for justice, not for mercy.

6. Observe here the practise of catechizing, or teaching Christian doctrine to be as ancient as from the primitive Church in the Apostles dayes. Note, that then also, they who had the happinesse to receive the benefit of being catechi∣zed, were exhorted to repend the spiritual courtesie, by tempo∣ral rewards of relief to the Apostles. Note lastly, that cate∣chizing was by word of mouth, not by writing performed; for it was indeed prohibited in those times to commit to wri∣ting the mysteries of faith, lest the Infidels should profane them as they came to their view: and yet now what huge force the Reformers put in the Scripture, as if it alone avai∣led, and tradition were nothing worth, whereas both toge∣ther make up one perfect Record of Christian doctrine.

7. This verse may either be refer'd to that immediate be∣fore, or to the fourth above; as who should say, deceive not your selves by pretending excuses from relieving their tempo∣ral wants, who afford you the spiritual helps of Christian doctrine; so S. Augustine, Theophylactus, and S. Hierome expound this place: or as more generally others expound it, delude not your selves, for you cannot cousen God by sha∣king off your burthens upon other mens shoulders, you shall bear your own, for God knowes which are yours, and you cannot cousen him; and thus it reports to the fifth verse as above, let each one bear his own burthen. So the metaphor

imports that this life is a husbandry, a time of sowing; the next is that of reaping, according as we have sowed here, if good works then good reward, if bad then punishment.

8. This verse S. Hierome, and the rest above interpret as they did that of the catechized; as who should say, if you sow the seed of almes to those that instruct you, you shall reap the reward, the Spirit, that is heaven; if you sow penury, and relieve them not, you shall receive, or reap corruption. But the common sense is that the fruit of carnality is disease, cor∣ruption, death, damnation; that of spirit, vertue, life ever∣lasting, glory, and salvation.

9. The Apostle here exhorts to a perseverance in doing good, the Priest constantly continuing to teach, the Lay to learn, to relieve his teacher, and to work according as he is taught; as if incessant reward were not otherwise to be hoped, but for incessant labour. So as we may understand this in two sorts, we shall reap in due time (in the next world) if we do not cease our labours in this; or we shall even in this world reap incessant reward in due time, for our labours here, if we labour constantly, and slack not our zeales, since it is the end that crownes the work either with grace in due time here, or glory in due time in the next world.

10. That is, whilest we have time to sow the seeds of good works, let us do good to all people, Christians, or Hea∣thens; not onely to those we catechize, though principally to Christians, as being domesticals, and of one house with us, fellow servants in the Church of Christ, the true house of God.

The Application.

1. THe last Sundayes service and this do seem to be almost the same, onely that was a more general Application to all mankind, this to the chosen sort of men, who make up the mystical body of Christ his holy Church. Wherefore S. Paul in this Epistle makes his addresse particularly to the Priests, and Pastours of our soules, from the first verse to the

end of the fifth; at the sixth he begins to tell the sheep their duty to the shepherd, and so continues to the end of the eighth verse; in the two last verses he concludes with an exhortation to them of perseverance in their Christian duties, bidding them do good to all men whatsoever, but especially to one an∣other, to the domesticals of Faith, to those who have not onely Christ their Father, but do professe his holy Spouse (the Church) to be their Mother.

2. We see by the Illustration above that the Priests office to us is double; the one to cleanse us, by administring the holy Sacraments unto us; the other to defend us, by preach∣ing, praying, and offering up their daily sacrifices for us. Hence we must conclude, our duty consists in preparing our selves worthily for receiving those Sacraments from the hands of the Priests, lest we incurr the censures of unworthy recei∣vers, no lesse then our own damnation if it be the Sacrament of the holy Altar that we do receive; and if any other of them, there hangs a curse at least upon all who perform the work of God negligently; as all unworthy receivers of any Sacraments do, or the negligent hearers of any Sermons, or of Masse, which is the sacrifice as well of the people, as of the Priest: and these are peculiarly indeed the works of God, as being instituted by his sacred Son; nay more, they are the works of his continued mercy towards us, and so surpasse all other his works whatsoever, because we are told his mercy is above all his works.

3. Hence the Priest is put in mind (further then in the Explication above) with what a holy intention, attention, reverence, and zeal of soules he ought to administer any Sa∣crament; and also how with the like regards he ought to preach, or offer up his sacrifices, thereby to comply with the trust of Sayntity which both God and man have put into his hands, lest he incurr the odious brand of becoming like the people, so the Priest: for how ever both are sin∣ners to God, yet the Priests are set apart as Saints to the eyes of men, and they peculiarly were those he bade be holy as himself was holy who made them dispensers of

the mysteries of God unto the people. Lastly, hence the Lay∣men are minded with what humility, reverence, fear, and trembling; yet with what confidence, comfort, obedience, with what Faith, what hope, what love, with what adoration, with what zeal to God Almighties honour and glory they ought to receive the holy Sacraments, to hear the Word of God, to assist at the sacrifice of Masse, which is not onely a comme∣moration, but even a renovation, a repetition (in a myste∣rious way) of our Saviours death and passion; so they are to look upon the Priest going to the Altar with the same devo∣tion as if they did behold our Saviour going to be crucified.

Now that both may do this our holy Mother prayes to day, as above, for that special gift of God, that bounty whereby it is per∣formable, that ardent charity which sets on fire the world of flesh, and makes it flye out into flames of holy love unto his hea∣venly Majesty; for by this love it is that the Church militant is govern'd, and by the same love God is glorified for all eter∣nity in his Church Triumphant.

The Gospel. Luk. 7.11.

11 And it came to passe afterwards he went into a City that is called Naim, and there went with him his disciples, and a very great multi∣tude.

12 And when he came nigh to the gate of the City behold a dead man was carried forth, the onely son of his mother, and she was a widow, and a great multitude of the City with her.

13 Whom when our Lord had seen, being moved with mercy upon her, he said to her, Weep not.

14 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.

15 And he that was dead sate up, and began to speak, and he gave him to his mother.

16 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.

The Explication.

11. THis was a fair Citie in Galilee within two miles of mount Thabor; and so had the name of Faire, for Naim imports as much. This made the sadder funerall, and the more gladsome miracle being in so vast, so famous a City, into which so great a multitude, such a train of people follow∣ed our Saviour.

12. This seeming chance to man of two such multitudes meeting (those within, and those without the City) at the fu∣nerall, was designed by God, to render more authenticall the miracle, God thereby more glorified, and Christ the more be∣loved: though it is to be noted, that the Jews, and Romans too had their burials alwayes out of the Cities, unlesse (rarely) for Kings, who were buried in the Citie of Sion, David build∣ing a place for that purpose. Note, this onely sonne was also her onely child; hence the mothers sorrow was greater to lose in him all the whole hopes of her house, being a widdow of note, and so past hopes of more of that family.

13. By saying to her weep not, he shewed his compassion of her sorrow was such, that he meant to take away the cause of her tears by restoring her son to life again; and so doubt∣lesse she believed when he bade her weep no more.

14. See how soon the promised comforts of God arrive:

immediately as he said to her weep not, he stopt the hearse, and bade the dead corps arise. Elias, Eliseus, and others did pray to raise the dead; Christ, to shew he was God, raised this young man by command, and not by prayer. Yet ob∣serve, he touched the hearse; no marvel upon the touch of Christ, who was life everlasting, (as being God) that tempo∣rall life should be restored to the dead body that he touched; this he did as naturally as a red hot iron burneth straw. So did his flesh (united to the Word) give life to a carcasse by virtue of that hypostaticall union.

15. His sitting up, and beginning to speak were indeed true signes of his reviving; yet Christ was pleased to take him by the hand, and thereby lift him from the hearse, and lead him to his mother, to shew that he was so humble as he would not onely oblige, but even serve his servants: Nor is it any wonder that Christ the King of Heaven and Earth should perform the office of a Courtier by his civility to the noble person of this sad widdow, whom he had graced and com∣forted by that act of his power.

16. Note, this miracle was a kind of Parable, importing the spirituall death of souls by sinne, and the reviving of the soul again by grace; though here the widdowes tears were the motive for Christ to reward her, by the restoring her son to life, and withall many souls doubtlesse from the death of infidelitie to the life of Christianitie upon the sight of so celebrated a miracle. That they were all struck with fear, what wonder? for their guiltie conscience might make them doubt, he who could raise the dead could kill the living as ea∣sily if he list; but seeing he did not so, (or rather lest he should do so) they blessed God, and said (for magnifying here im∣porteth glorifying of him) he had pleased to visit his people by sending them a great Prophet, for as yet they understood Christ to be no more, and that he was such this very act made them believe, and some doubtlesse concluded he was the long expected Messias, whom they called by the name of the great Prophet for distinction sake. Note, the glosse observes three resuscitations from death to be made by Christ; the

first, that of the daughter of the Archi-synagogue, and that by private prayer in her fathers house none being by: the second, this of the onely sonne of the widdow, whom he raised in publick by a word of command, and by a touch of his hand: the third was that of Lazarus, whom with a perplexitie of prayer and tears he raised, and with loud crying out, Laza∣rus come forth, as if he were undone if he had him not alive again. The first of these signifies souls dead by mortall sinne of thought, and those therefore were more easily raised, by private prayer; the second signifies those dead by mortall sin of words, those are yet with more difficultie raised, by com∣mand; the third yet more hardly, by importune prayer, tears, and cries to heaven, as signifying those souls which are dead by mortall sinne of deed, and that reiterated, or habituall unto them.

The Application.

1. ALl Expositours agree, this miracle of raising the dead by a touch of our Saviours holy hand, is a mere figure of his raising souls from the death of mortall sinne to the life of grace by the finger of the holy Ghost, by the gift of his holy grace, his holy Law, which cannot touch a soul, but it must needs enliven it. See the explication of the last verse in the Gospel for more to this purpose.

2. And who can now forbid us piously to thinke this one∣ly sonne of the distressed widdow represents the soul of some one faithfull believer, dead yet for want of charitie, and re∣vived by the tears and prayers of his tender mother the holy Catholick Church; at whose intercession (and in contem∣plation of her tears) our Saviour Jesus Christ sends down the holy Ghost, to touch the Coffin of this sinners heart with the finger of his grace, with the gift, the flame of Love, and so reviving him first internally, then gives him by the hands of the Priest (who is Christs Vicar in point of absolution) into the lap of his mother, externally to live again, that is to say, admitted to the Sacraments, and declared to be a

living member, as before his death of mortall sinne, during which time he was not capable of any Sacrament at all, as to the effect, the grace thereof?

3. To conclude, as reason teaches every man to beware of his own danger by seeing another perish in going such a way before him; thus holy Church, knowing her Priests, and people are many wayes liable to the snares of the common enemy, and perceiving it is often by the prayers of those that stand, they are raised again who fall, and that this raising is a continuall mercy of Almighty God gratis given, (even when most earnestly implored) and that the continuation of this gratuite gift is the onely means by which even all the chil∣dren of the Church do not fall, all at once into the death of deadly sinne, but are many of them (while others fall) inabled to stand securely on their living legs of charitie, and are governed thereby, in every step they make to glory;

Therefore, I say, we are to day bid pray as a∣bove, that this charitie, this bountie of our Lord may govern us in all our wayes, and that we may have the cleansing and the defending mercy of God continued over us, lest that fail∣ing us, we here fall out of grace, and there∣by faile of glory in the world to come.

On the sixteenth Sunday after Pentecost.

The Antiphon. Luk. 14.10.

WHen thou shalt be called to a marriage sit in the lowest place, that he who did in∣vite thee may say unto thee, friend, ascend up higher, and so it shall be a glory unto thee before them that sit there.

Vers. Let my prayer, &c.

Resp. Even as Incense, &c.

The Prayer.

LEt thy grace we beseech thee, O Lord, alwaies go before, and follow us, and make us conti∣nually intent unto good works.

The Illustration.

WHat may seem as common in this Prayer to all per∣sons, times, and places, must not hinder it to be a very particular and apposite petition to this present time wherein it is by holy Church put up unto Almighty God;

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purity cannot approach. Tell me, beloved, now what single-souled devotion can compare with this, that being common, is peculiar unto each particular in such a sort, as it there were no more but one man left in all the world, even into his par∣ticular necessity would run the whole contents of all these common prayers; which are not therefore lesse adapted unto every one, because they are the prayers of all the world be∣sides, but rather we are sure our selves had need to say them, when every man alive doth find himself concerned therein. Just thus it is with holy Churches preaching; admit a mil∣lion of people be assembled to one sole Preacher in the pulpit, is his Sermon ever the worse because it dynts the soul of every hearer there? and moves him so, as if the Preacher knew the heart of every auditour he had? (whom yet he never saw in all his life, nor knowes him now he sees him) would any man condemn this Preacher? No, admire him rather, and in him adore Almighty God, who with one speech could touch the quick of every soul alive. And so it is with holy Churches prayers; the commoner they are, the more pecu∣liarly they touch each pious persons soul; if rightly under∣stood, they seem to reach as far as all the preachers of the Church can scrue into a soul, and farther too; for who so sayes them with a zeal suitable to the Spirit whence they flow, he like a river runs into the sea whence all the waters have their spring, and is not lost although he be•• not found, but rather swells to be a sea of spirit, while he falls out of his pri∣vate devotions into the Ocean of the Churches prayer, and sayes to himself, Matt. 23.23. These things ought to be done, and those things ought not to be omitted. O Christians! what a sovereign cure have we to day against the worst contagion in the Church, the spirit of division, of faction? Say but this prayer devoutly, read but the lessons of the other services of holy Church to day agreeable to this prayer, and I shall hope to hear no more of faction in the Church, of division in the house of the Holy Ghost, of dissention among Roman Ca∣tholicks, much lesse amongst the Priests of holy Church, for in them it were a contagion worse then diabolical; who as

they are all Ministers of one onely God, so should they all agree in one, to guide the souls they are to govern in the spi∣rit of peace, and unity, of love, and charity, which they shall never teach better then when they give example of it to their flocks.

The Epistle. Ephes. 4.1.

1 I therefore, prisoner in our Lord, beseech you that you walk worthy of the vocation in which you are called;

2 With all humilitie, and mildnesse, with patience supporting one another in charity▪

3 Carefull to keep the unity of the Spirit in the bond of peace.

4 One body, and one spirit, as you are called in one hope of your vocation:

5 One Lord, one Faith, one Baptisme:

6 One God, and Father of all, which is over all, and by all, and in us all;

7 Who is blessed world without end, Amen.

The Explication.

1. THe cause why he beseecheth them is, in regard they had the happinesse to be made of Gentiles, Christians, and so equall with the Jewes that were the chosen people of God. He calls himself prisoner in our Lord, because he was in prison for our Lord, for teaching the faith of Christ Walking here is understood living. Note, the word Vocation is of spe∣ciall regard, and so imports a speciall obligation they had to comply with their said vocation, which was indeed their con∣version from Gentilisme to Christianitie.

2. This verse specifies the eminent marks of Christians from Gentiles; the one proud, harsh, furious, quarrelsome; the other therefore, humble, milde, patient, loving; that so it might appeare a religious change, to come from one contrary to another. Supporting each other imports bearing with each others infirmities: In Charitie, is to say by, or with Charitie repending good for evil.

3. By unitie of spirit is here meant unanimitie, that is, though in bodies divided yet in mind they should be one, and make it their studie so to be, thus to comply with the care thereof commended, if not commanded also. This verse is hugely against all schismaticall division in the Church, receding from the common Doctrine to follow the fancies of private spirits. By the word bond is understood removing private sense in point of religion, for a bond imports a tie between parties, and so abandons singularitie, when it must binde many together in the peace of unanimitie.

4. This verse is exhortatorie, stirring up to be all as one body, and one soul; that as you are called to one hope of Heaven by this your vocation to Christianitie, so you goe all thither as one man, since the Church is proper∣ly called one civill man, while all the Members of it are regulated by one Law of Christ, by one holy Spirit. And indeed Saint Paul useth a huge Art telling us we have all one hope, namely Heaven, thereby to make us tend all one way to the attaining thereof.

5. One Lord, Christ Jesus; one Faith, that which the Apostles preached; one Baptisme, that which is given in due matter and forme, applied with due intention, water accompanying these words, I baptize thee in the Name of the Father, and of the Sonne, and of the Holy Ghost, accord∣ing as holy Church intendeth when this Sacrament is ad∣ministred.

6. In this verse the Apostle summes up all he said be∣fore: As we have but one God who is our common Father, so we must have but one spirit, lest we degenerate from being his children, who will own none but those that are one in

him, and one to one another; all others are bastards, and cannot be brothers because not begotten of him that knowes no division, but consists of unitie, and simplicitie. No, God is above all men by his Majestie, and Deitie; he is through all things by his power, and efficacie in them, pe∣netrating, and passing through them all as freely as we doe through the Aire; in all things by his essence, and being in us Christians by his grace which makes us be his children, and by his glory which makes us be his heires. Others under∣stand by this triple division the Apostle means that God the Father is above us all by creation; God the Sonne by redemption runs through us with the Sea of his passion; God the Holy Ghost is in us all by his sanctifying grace.

The Application.

1. SAint Paul, being by his imprisonment separated from his Converts the Ephesians, and desirous in litle to send them much counsell how they might walk worthy of the vocation in which they were called, summes up here those virtues that are most necessary for new converted souls. Humilitie, as the foundation whereupon they must build their monuments of a blessed Eternitie, in imitation of Almightie God, who raised all the fabricke of humane salvation upon the Basis of his own abasement. Mildnesse, in testimony they were no more children of wrath and indignation, but of their milde Re∣deemer, and Saviour Jesus Christ. A charitable Patience (that is to say, for love of God) supporting (bearing with) one another, as the onely means to keep themselves in favour with Almighty God, whom they hourely much more exasperate then any man can do them. And Unanimitie, as the badge of perfect Christianitie, testifying they are onely true lovers of one another, who are right believers in Jesus Christ.

2. O beloved, it is wonderfull to think how deep a root S. Paul layes here of Christianitie: for whereas he speaks in all the following verses of unitie of body, of spirit, of hope,

of our Lord, of faith, of Baptisme, of God &c. he means, our unanimitie must not consist of our being all of one mind with one another, (for so are many that are not true be∣lievers) but that we ought to be all of one mind with God, who by his sacred Son, and by the holy Ghost hath taught us what that one mind is of his divine Majesty which we should be of; such a mind, as makes us one thing with him, how ever severall things in our selves; that is to say, one my∣sticall body of Christ, animated by one spirit, believing one and the same faith which his sacred Son delivered unto us; not making our own faith, sutable to our own fancie, and calling that one spirit, because many are of that fancy too: no, no beloved, Christian unanimitie is rooted in the sacred Tri∣nitie, where though there be a multiplicitie of Persons, yet is there a simplicitie of Nature, an unitie of essence, an identitie of Deitie; not onely because the Three distinct Persons are al of one mind, but because they are one and the same Thing, (or Beeing rather, since in God there is no composition between the Thing, and the Being thereof, as is in creatures, and so he is more properly called a simple Being, then a simple Thing.) And therefore all our simplicitie, unitie, or indivisibilitie must have root in him, and not in us: so that the unitie of our spi∣rit, which makes us one mysticall body of Christ, must be de∣rived from the same divine spirit that made God and man one person onely, though consisting of two natures.

3. To conclude, as the essence of the Deitie consisteth in the unitie of the blessed Trinitie, so doth the essence of true Christianitie consist in the unanimitie of Christians; yet with this difference, that in this life their unitie is rather a commu∣nitie then an identitie, and their union properly is a commu∣nion, first, with Christ their head, next, with his holy spouse the Church, and lastly, with the Saints, (as in our Creed we professe) for by the participation of all their saintities it is that sinners are drawn out of the mire of their iniquities. And as we read 1. Jo. 4. v. 10. Charitie is not in this, as though you have loved God, but because he hath loved you: so we may say of faith, it is not as we square or choose it, but as Christ

hath squared it, since we are not his, for our chosing him, but because he hath chosen us: Jo. 15. v. 16. Now because upon this Epistle Preachers are to insist on the communion or union, the unanimitie or unitie of true Christianitie, as the proper diffe∣rence thereof, making them Saints onely and saved souls, who are true believers, and true lovers as above;

Therefore holy Church to day prayes to be preserved from that which is the poyson, bane, and contagion of Christians, namely division, faction, schisme, heresie, infidelitie, &c. sti∣l••••g these very properly a diabolicall conta∣gion, because the Devill is the authour of them all.

The Gospel. Matt. 22.34.

34 But the Pharisees hearing that he had put the Sadduces to silence, came together:

35 And one of them a Doctour of Law asked of him tempting,

36 Master, which is the great Commandement of the Law?

37 Jesus said unto him, thou shalt love the Lord thy God from thy whole heart, and with thy whole soul, and with thy whole minde.

38 This is the greatest Commandement.

39 And the second is like to this; Thou shalt love thy neighbour as thy self.

40 On these two Commandements depend the whole Law, and Prophets.

41 And the Pharisees being assembled Jesus asked them,

42 Saying what is your opinion of Christ? whose sonne is he? They say Davids.

43 He saith to them, how then doth David in spi∣rit call him Lord, saying,

44 The Lord said to my Lord, sit on my right hand, untill I put thine enemies thy fooot-stool to thy foot?

45 If David therefore call him Lord, how is he his sonne?

46 And no man could answer him a word, neither durst any man from that day ask him any more.

The Explication.

34. THe Pharisees came with intention to undervalue him, and find him (as they thought) ignorant in the Scriptures, so to eclipse the glory he had in silencing the Sadduces, ignorant men in the esteem of the Pharisees.

35. It seems this Doctour came not with any reall intention to entrap our Saviour, (as the other did, whereof mention is made by S. Mark c. 12.) but rather blinded the other Pha∣risees by seeming to ask a question to their entrapping sense, while in truth he did ask it to satisfie his own doubt in point of practicall virtue, as the Sadduces had been satisfied by him in the speculative verity of the resurrection; for here this Doctour did approve our Saviours answer, and said to him, thou hast answered well indeed.

36. The reason they asked this question was, in regard they much doubted whether the greatest commandment were not that of sacrifice Levit. c. 1. because God seems chiefly ho∣noured thereby. And here the Pharisees absurdly bid children refuse to help their parents, under pretense of offering to God what should relieve their needy parents, as if that cloak of Religion were better then this duty to nature.

37. But Jesus made them see there is no sacrifice so pre∣cious

in the sight of God as that of our hearts affections; and so he puts in the first place of commands that precept of charity which bids us love God above all things, with all our heart &c. And the reason hereof is, because there is no precept so extensive as this of love; whence you see it is expressed by giving all our affections wholly to God. This made S. Bernard bold to say,

we must love him beyond all measure, when he sayes, the mean of love to God is to love him without mean or measure.

38. Well is this therefore called the first, and great com∣mandment, because it is so per excellentiam, by excellency, as extending to a kind of infinity, when it puts no mean to our love of God, no end at all, but requires it be for ever that we love him. Hence it is that charity is the Queen of the soul, and life of all virtues, and is indeed a∣bove Religion, above sacrifice, because by charity (which is the love of the soul to God) sacrifices are commanded to be made as testimonies of her loyalty to God who doth command them.

39. This love of our neighbour is called the second com∣mandment, in order to perfection, not in rank of law; for there were many laws made before this was decla∣red. By loving our neighbour as our self is understood that we must really, truly, and cordially love him, though not so much as our selves. So by the particle as, is here understood similitude, not identity, or equality of love.

40. Yes, so they depend on these two as all the boughs, and branches of a tree depend on the root thereof; for the root of all the Law is love of God, and of Gods creatures for Gods sake, not otherwise. (hence even self-love is not lawfull but as directed to Gods ho∣nour, and glory.) The three Laws of the first table are ex∣pressed by love of God, the seven of the second table by love of our neighbour.

41. This aggregation, or assembly of them S. Ma••k ob∣serves

was in the Temple; be it where it will, this seems to assert the Doctour who was his first aggressour was either gone, or at least satisfied, and so silenced, for now they all assault him, as if they were not satisfied with him though the Do∣ctour were; and hence Jesus seems to ground his question in the following verse;

42. Whereby, in requitall of their tempting him by a sub∣tile question in the Law, which was the chief command∣ment? he now undertakes to impart unto them a farre more subtile verity, and more necessary instruction, (that so he might with good repay evil) namely, the truth of his be∣ing not onely Man, but God, not onely the sonne of David, as they allowed him to be, but even the Sonne of God, the Messias who was expected to be the Redeemer, and Savi∣our of the whole world: and this he inferres upon them so, as by force of argument out of Davids mouth, out of the Scripture, he makes them see clearly it must be so; though they were too proud to confesse it. No marvell they could not answer right to the question; for when S. Peter (Matth. 16.) did answer the same question right, our Saviour told him flesh, and bloud had not revealed it, but the heaven∣ly Father, who had not so illuminated these Pharisees as he did Peter.

43. Observe, while Christ makes in this verse a further inquiry, it doth not inferre he denieth himself to be what they said truly that he was, the sonne of David; (for so the Scripture told them clearly the Messias should be) but he was willing to draw them on to a further knowledge that the Messias was also the Sonne of God, and not onely the sonne of David, and this out of Davids own mouth, who in spirit (by inspiration from heaven) called him Lord, a stile which fathers do not use to give unto their sonnes: and that this was true he cites Davids words in the next verse, saying,

44. The Lord said to my Lord, (God said to the Messias, to Jesus Christ) by the instinct of the Holy Ghost, who did indeed dictate unto David all the whole book of Psalms

which runnes much upon the propheticall prediction of our Lord, and Saviour Jesus Christ his coming, and being the true Messias that was expected with so much fervour by the languishing world. So by this quotation of the Scripture where David calls Christ his Lord, they are brought to see evidently he must needs be more then his sonne, else they had replied again, which they neither did nor durst, nor indeed could do, as the last verse of this present Gospel shows. By sitting at Gods right hand is clearly declared he is not onely Davids Lord, but also the King of Kings, and Lord of Lords, true God as well as man, placed above all the quiers of An∣gels in heaven, and impowered at the day of judgement to come in Majesty, trampling over all his enemies, the world, the devil, and the flesh, when he shall judge all flesh, and all spirit too, man and Angels, and make his enemies truely his footstool when he tramples first upon them, and lastly kicks them down to the pit of hell, where the foot of his eternall power holds them everlastingly under him, in pains, and torments.

45. It was time for Christ to close up the irrefragable force of his argument, by shewing the Pharisees, in this verse, he being the Messias mentioned by the Royall Pro∣phet was not onely Davids, but Gods sonne also; and whilst he inferres the greater out of Davids mouth, he doth not deny the lesser, though here he seems to ask how David could call his Lord his sonne, when they themselves did see he must also be Davids, and the whole worlds God, Redeemer, Judge, and Saviour too.

46. And their silence asserted in this verse to his inference, argues their consent it was, and must be true; hence they were left at least to wonder at, if not to believe, confesse, and love this undeniable truth: for of these S. Augustine, in his exposition upon the 109. Psalme cited by Christ, sayes

excellently well, These proud Pharisees chose rather to burst with the pride of their swollen (and sullen) silence, then to be taught by their humble acknowledgement, & confession.

S. Chrysostome upon the same place sayes,

They were struck dumb by the dart of this dead wound they had received from Christ, convincing (though not converting) them.

So it often fares with Hereticks.

The Application.

1. IT is not without designe that, when the Epistle runnes wholly upon unity of spirit in the Church of Christ, the Gospel is so full of example of disunion, and division a∣mongst the Doctours, and Sages in the synagogue of the Jews, for such were the Sadduces, the Scribes, and Pharisees: And we may piously believe the designe of holy Church in this, was to bid us beware of such spirits in our Doctours and Teachers; for there is no greater plague, no contagion more malignant then duplicity, falsity, and division in those who should cement us together by the concordancy of their do∣ctrine, and by the exemplarity of their lives.

2. So when we hear the Sadduces, Scribes, and Pharisees pretending zeal to Christ, and desirous to know which is the first and greatest commandment, that of Love, or that of Sacrifice: we may imagine our charity, though she were cleared out of the mist in her way last Sunday; hath now a more malignant darknesse in her eyes, an Eclipse, a shade that hinders her of the sunnes influence upon her, that is to say, of the light of grace; as if God were pleased a while to leave us to our selves, to shew us that when he doth so we are darkened with the Eclipse of our judgements, of our understandings, as the Sadduces, Scribes, and Pharisees were when the force of sense was so strong in them, they would not believe in the Deity of Christ; because the myste∣ries of his doctrine were some of them above reason, though never against it.

3. But a farre greater Eclipse it is of grace amongst us when our Pastours, our Teachers, and Preachers (seeking themselves, and not Jesus Christ) do erect Altar against Al∣tar, do bandy and contrast with one another out of self-seeking;

and so mislead their flocks, and make them feed up∣on the sower and contagious fruits that grow in the eclipse of grace, or that wither rather then grow, that infect rather then nourish, that poison rather then preserve us alive, that damne indeed and do not save us, that putrifie, instead of pu∣rifying our intentions of honouring (as we ought to do) one onely God, when even under that pretence, by the contagion of factious doctrine, we Idolize to as many devils as mislead us in the wayes of faction and division.

For prevention whereof holy Church fitly prayes, as above, that our intentions may be purified by the unity thereof, by intend∣ing Gods honour only in those services that are pretended done for Gods sake, and not our own interest.

On the eighteenth Sunday after Pentecost.

The Antiphon. Matth. 9. v. 7.

THe sick, then of the palsie took up his bed in which he lay, magnifying God; and all the people which beheld it gave praise to God.

Vers. Let my prayer, &c.

Resp. Even as Incense, &c.

The Prayer.

LEt, O Lord, the operation of thy mercy direct our hearts, because without thee wee cannot please thee.

The Illustration.

IF any man doubt what is meant by the operation of our Lords mercy mentioned in this prayer, S. Paul in the first verse of this daies Epistle will tell him it is the actual grace of God, which the Apostle alwayes gives thanks for, as being the cause of the Corinthians conversion, of their being en∣riched in all things appertaining to Christian religion, so as to want nothing but the revelation of Christ in glory, whom already they beheld in grace, as also of their perseverance without crime till the day of doom in that belief, unto which by this grace they had been called. This is the summ of the Epistle, and undoubtedly this is the sense of the prayer beg∣ging, that as by the operation of Christ his mercy the Corin∣thians became Christians, so we that are by the same meanes of the same profession, may by the same help have our hearts directed, (by the operation of our Saviours mercy towards us) by the encrease of his grace within us: And indeed that en∣crease is also properly the operation of his mercy too, for the first gift thereof was rather the exhibition then the operation of his holy grace, and yet to us it seems like an operation of it too within his own bowels, and so, as we said above, the exhibi∣tion of it in our eyes is as the effect of his mercie upon him∣self, but the encrease thereof is the operation of it upon us, to whom it is exhibited; so by the exhibition of this grace we become children of God, and by the encrease thereof we grow to be his champions, to live his Saints, and die his Martyrs, rather then renounce the Faith of Christ. Thus we see the first clause of this Prayer hath exhausted the whole Epistle of the day: Now that the Gospel should be by the close

thereof exhausted too, would seem strange, if already stran∣ger mysteries had not appeared in the mysterious prayers of holy Church. And certain it was for the depth of their spi∣rit that S. Gregory the great collects them all together into a book intituled of Sacraments, that is to say, of Mysteries, as in the preface of this book was hinted; not that the stile of Churches prayers is other then plain, and easie, but that the depth of their meaning is prodigious. We have examples in the simple stile of Thomas à Kempis, (authour of the fol∣lowing of Christ,) the plainest, and the deepest book that ever was written next to holy Writ; the fullest of common places, and yet the most home to every mans particular that reads it. So it is with the Churches prayers, they are in words simple, and facil, but in sense such as the deepest un∣derstanding may not be able to sound the bottome of them. For instance, see how the whole story of the Gospel is wound off by the onely close of this daies prayer: (if yet the former clause thereof were not appropriable thereunto) For what imports the pressing into Jesus presence of the paralytick, and those who from the houses top did drop him down into the room where Jesus was, when they found not entrance any other way, but an infinite faith they had of being cured by the least touch of his sacred person? (and this to satisfie our selves with the letter of the story, not recurring as we might to the mystery thereof:) What, I say, means this passage else then a remonstrance of this paralyticks faith in Jesus Christ? And who doth not see the close of this prayer excellently well allude to faith? since we read that without faith it is impossi∣ble to please God, Heb. 11.6. Do not we Christians then implicitely beg, if not the gift, (which we have already) at least the encrease of faith when we end this prayer with con∣fessing, We cannot without God please his Divine Majestie? that is to say, as without the gift of faith we can be no Chri∣stians at all; so without the encrease thereof (through the ope∣ration of Christ his mercy in us,) we cannot become good Christians, such as by works of charity still encrease our faith in Jesus Christ, and by that encrease deserve with the

paralytick as well the remission of our sins, as the cure of cor∣poral diseases, since without such remission we cannot please Almighty God, and without him no such remission can be had, that is, without his mercy operate first upon him to pardon us, and then upon us (when pardoned) to offend no more. (not that this operation of Gods mercy upon himself is any new act; but ever is, ever was, and will be one and the same act in him, seeming new to us by the new effects it produceth in us.) So every way is it an undoubted truth, that without him we can no wayes please him: And thus do we still ad∣just the prayers of holy Church unto the other service of the day.

The Epistle. 1 Cor. 1. v. 4.

4 I give thanks to my God alwayes for you, for the grace of God that is given you in Christ Je∣sus;

5 That in all things you may be rich in him in all utterance, and in all knowledge:

6 As the testimony of Christ is confirmed in you.

7 So that nothing is wanting to you in any grace, expecting the revelation of our Lord Jesus Christ.

8 Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ.

The Explication.

4. IN these words, S. Paul gives thanks to God incessant for the grace of Christ which was given to the Corinthians, who thereby were made Christians. An excellent lesson, and ought to be frequently practised by us, to acknowledge that our perseverance is a continuation of our vocation to Chri∣stianity.

5. In all things appertaining to your religion. Rich in him, (rich by him) that doth enrich you every hour by preserving you in the same vocation he hath called you unto. In all ut∣terance, (in all your words) whereby is preached this faith. In all knowledge, (in all true spiritual understanding the doctrine of Christ) as who should say, I thank God that hath by mine, and by Apollo's preaching afforded you all understanding, and true sense of the doctrine of Christ, the Gospel we have delivered unto you.

6. The particle as, here imports as much as if he had said, by these two means, namely of our preaching, and your (there∣by) tightly understanding the true sense of Christs doctrine you are confirmed in Christ, (in your belief of his veracity) and so he becomes confirmed in you by these infallible testi∣monies you have of him, our preaching, and your right belie∣ving.

7. See here how absolutely right masters the Apostles were, how absolutely true schollars, or disciples the Corinthians were of Christ, to whom nothing is wanting in any grace that can be requisite to their confirmation who are true children of Christ, who have such masters, and who are such believers as the Corinthians were. So that what remained was onely to see all they had heard, and believed of Christ to be verifi∣ed, by his revealing the certainty thereof at his second coming in the day of Judgment, when this perfect, and fertile grace shall bring forth in them the fruits of glory in the Kingdome of heaven.

8. This verse alludes to the present grace of Christ which

the Apostle sayes should confirm them now in their belief, (meaning the Church, not every particular member thereof) and render them both here till then, and at the day of Judge∣ment inculpable for their having thus believed, being thus cal∣led by God, and thus instructed by the Apostles.

The Application.

1. WE heard last Sunday how this Apostle summed up to his Ephesian Converts those particular vertues that were proper for new converted soules; now to day he speaks to the Corinthians much in the same stile, they being newly (by his means) then made good Christians: onely here the Apostle insists much upon the effects of that grace in them which wrought their conversion, and those effects how excellent they are the Explication of the Text above hath told us.

2. It remains therefore that all Catholick Christians, while they read this Text which minds them of their like conversi∣on amidst a thousand millions of men who want that happi∣nesse, set their charity on work immediately, to produce the like effects in their soules, by the operation of the grace they have received, to be, and to persevere in that saving Faith, which works it self by charity out of grace into glory at that latter day, when every one shall receive according to their works.

3. As therefore the gift of Faith wrought upon our under∣standings, and directed them to an assent to mysteries above the reach of reason; so charity is to direct our wills to at∣tempt things above nature, such as are all good works done for a supernatural end: Now because all such works are the effects of grace, and not of nature, and because grace is gi∣ven to us by the operation of God his mercy towards us, who mercifully operates that in us, which we our selves may co∣operate unto, but cannot operate without his helping hand, without the operation of his mercy upon us (even towards

our cooperation) which is indeed his holy grace working in us;

Therefore holy Church to day fitly prayes as above.

The Gospel. Mat. 9. v. 1. &c.

1 And entering into a boat, he passed over the wa∣ter, and came into his own cittie.

2 And behold they brought unto him one sick of the palsie lying in bed; and Jesus seeing their faith said to the sick of the palsie, have a good heart son, thy sins are forgiven thee.

3 And behold certain of the Scribes said within themselves he blasphemeth.

4 And Jesus seeing their thoughts said, wherefore think you evil in your hearts?

5 Whether is easier to say, thy sins are forgiven thee, or to say, arise, and walk?

6 But that you may know that the Son of Man hath power in earth to forgive sins: (then said he to the sick of the palsie) Arise, take up thy bed, and go into thy house.

7 And he arose, and went into his house.

8 And the multitudes seeing it, were afraid, and glorified God that gave such power to men.

The Explication.

1. MUch dispute there is about this Cittie which it was, since the Text calls it his own; but the most proba∣ble sense is that it was Capharnaam, which he was most plea∣sed to grace with his miracles, and preaching; for Bethleem he had honoured with his birth, Nazareth with his youthly education, Egypt with his slight thither, Hierusalem with his passion, and so it rests Capharnaam must be that cittie which he now calls his own by his habitation, preaching, and cuting all diseases frequently therein.

2. They bring him a paralytick in his bed; the reason was that men sick of this disease lose the use of their joynts, can neither go, stand, nor sit. Here we may learn not onely to la∣bour our own, but our neighbours wellfare; for this paralytick was brought doubtlesse by those who, having seen the works of Christ, and his wonders, were zealous to bring this sick man on their shoulders to the fountain of health. S. Marke sayes c. 2. v. 3. there were foure did bring this man to Christ. And by the following words in this verse is evinced what we have already said of these mens zeals, fo•• they carried the man up to the top of a house, not being able to bring him bed and all through the crowd. So Christ seeing the faith of these men who brought him with this zeal, said to the paralytick in recompense of his, and their faiths who brought him, (for the Text runs in the plurall number) Sonne be of good heart, thy sinnes are forgiven thee. By these words we see the faith of miracles is, and must be mixed with a con∣fident hope of obtaining the favour asked, which we believe is in his power to grant that we do ask it of; and this confi∣dent hope is that which chears up the heart, which Christ bade this paralytick continue. Great is seen to be the benignitie, grace, and favour shown by Christ to this poore diseased creature, when he calls him childe, and to make him capa∣ble of that denomination, forgives him his sinnes, to shew he was not onely a corporall but a spirituall Physician, and

had power over souls as well as over bodies: Nor is it mar∣vell he first heals the soul of sinne by remitting it, be∣fore he cures the body of this paralytick, since commonly sinne in the soul is the cause of diseases in the body, so that this was even a due order to cure the disease by taking away the cause thereof: besides, since all Gods workes are perfect, it is consonant to Christ his dignitie, and boun∣tie being God to doe the worke completely, to cure the man both body, and soul; and this indeed is commonly found to be the practise of Christ in most of his cures, since his aime in all his miracles was the conversion of souls: be∣sides, he came purposely into the world to take away the sinnes thereof: But a main reason why here he did remit sin was to shew himself to be God; by exercising that power which then none ever had done before, (nor since, but by commissi∣on from our Lord.)

3. And here we see in this verse the Jewes were scan∣dalized at him, for presuming to claime a power they thought was so much above him, as they held it blasphe∣mie in our Saviour to exercise the same; whence Saint Marke recounting this story addes c. 2. v. 7. that they said, who can remit sinne but God alone? yet these their thoughts Saint Matthew here doth not say they expressed, but that Christ knew them as well as if they had done so, as is clear by the following verse.

4. Note, by Christ's seeing their thoughts we are here to understand he sees them by his owne power, not as Pro∣phets who by revelation see, and know hidden mysteries, but as illuminated by his own (not any extrinsecall) spirit, as he was God the knower, and searcher of hearts. So by this they did not onely see he was a Pro∣phet, but also that he was God, since it was onely foretold of the great Prophet the Messias that he should remit sinnes, which Christ to prove himself to be did practise upon this paralytick.

5. It is not onely easier to say to a lame man walke, then to remit sinne, but it is rasier to create the whole world then

to forgive sinne; and this because sinne is a nothing more removed from God then any other nothing can be: So to draw being out of any other not being, or nothing, requires lesse power then to give the being of grace to him that was annihilated in the nothing of sinne; as who should say one were lesse a child of God by being a sinner, then nothing is (in respect of being) a creature. For nothing is onely ne∣gatively, or privatively opposite to God, but sinne is diame∣trically opposite, as a contrary inconsistent with him; nay, there are no contraries so opposite as God and sinne are. Lastly, the remission of sinne produceth an effect supernatu∣rall, to wit, grace, but creation gives onely a naturall being to a creature. Note here, Christ doth not aske whether is it easier to forgive sinne, or to cure the sick, but to say, thy sinnes are forgiven, or to say rise and walke; for though it may seem the first is harder, yet in earnest the last is the hardest, because the first cannot so easily be disproved as the last; for if one say, rise and walke, unlesse it be done it is easily said a man spoke beyond his power, but tis not so if one say, thy sinne is forgiven thee, for none can tell but it may be true.

6. Note, by the Sonne of Man in this verse is proved that Christ (as man) had power to forgive sinnes, else he had come short in power of his Apostles to whom as to men he gave faculty to remit sinnes also, and therefore this facul∣tie must needs be more proper to himself as man, since no man can give another what is not in his own power. And this power of superexcellence in Christ consists in foure things: The first, that the merit, and power of his passion is it which operates in the Sacraments chiefly. The second, that in his name Sacraments are made holy. The third, that he is the instituter of them. The fourth, that he by his speciall prerogative can give the effect of Sacraments without the Sacraments, remission of sinnes, or grace. And this power is proper to Christ alone, for neither Saint Peter, nor any Pope else ever had, or can have it. That he speakes to the paralytick, not to the Pharisees argues they were mur∣muring

at him, as if they did not believe him, so he turns to the sick man, saying, Rise, take up thy bed, and goe home: and by this done, as well as said, it was proved evidently both that he was God, and man, for the cure was wrought to prove he had power on earth to forgive sinnes. That you may know saith he, the Sonne of God can remit sinnes, I confirm it by this miracle bidding this sicke man rise, take up his bed, and walke; as who should say, I confirme one truth by another, my being God, by shewing you I am the Messias, and can heale both soules, and bodies too.

7. 8. By this act of doing as he was bid the sick man gave undoubted proof to them all, that as well his sinnes were re∣mitted, as his disease cured; for they seeing him obey the sud∣den command who was before not able to stirre, fell all out of admiration into a fear of that power, for which they glorified God, to wit, chiefly that of forgiving sins; which they had not before seen any proof of in other Prophets do∣ing it in their own names as Christ now did, though often they had seen, and heard of corporall cures, and great mira∣cles done by other Prophets. So this admiration, and the effect thereof, this their fear, was grounded chiefly in that power they see Christ exercise of remitting sins, and of pro∣ving the same power by another of curing the paralytick also of his corporall disease; and hence they seeing admired, admiring feared, and fearing glorified God who had given such power (namely of forgiving sinnes) unto man; for that was it Christ undertook to prove, that the sonne of man had power to forgive sinnes, which when first they heard they thought he blasphemed, but now they rested satisfied it was true, and glorified God because they found it true by the te∣stimony of this prodigious miracle.

The Application.

1. SEe how suitable this Gospel is to the Epistle. What was the cure done here, but an operation of mercy in Je∣sus Christ, giving this sick man first the gift of faith, next that of charity to work a sorrow in him for his sinnes, and lastly the effect of that sorrow, absolution from the guilt of sinne, and restitution of his uselesse limbs to their naturall uses, by the corporall cure of his palsie, superadded to the spirituall cure of his sinfull soul, as was said partly in the Il∣lustration, partly in the Explication above?

2. So that by this example of Christ his mercy towards the sick man, and to those that brought him, and to all the rest that were spectatours of the miracle, we are taught to be still imploying our charity in works of mercy both corporall, and spirituall, not to some one onely, but to all, upon all occasions offered.

3. And we may piously perswade our selves, this doctrine is to day inculcated the rather, because our charity these two last Sundayes past was at a seeming stand, or loss of her way, by reason of the mists and the eclipse she met with, in her march: so now she is exhorted to mend her pace, to advance the faster; yet withall to shew her she stands not altogether upon her own leggs, nor moves by her own strength, nor can without God, please God in the least,

Therefore she prayes to day that he will mer∣cifully perfect her faith (which is the first step to his pleasure) by the operation of her charity; and yet lest she ascribe the least unto her self, she beggs the operation of his mercy in her, may be the demonstration of her love to him, because without him she cannot please him, however he seems mercifully not to be pleased without us, cooperating with him to his ends, which are our own feli∣cities.

On the nineteenth Sunday after Pentecost.

The Antiphon. Matth. 22. v. 11.

ANd the King went in that he might see those who were set, and saw there a man not clothed in his wedding garment, and saith to him, friend, how camest thou hither not having thy wedding ap∣parell?

Vers. Let my Prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

ALmighty, and mercifull God, vouchsafe pro∣pitiously to exclude all things which are adverse unto us, that being set at liberty both in mind, and body, we may with free souls execute those things that appertain unto thee.

The Illustration.

WHo can enough admire the depth of the Holy Ghost that in this prayer, nay even in one emphaticall word, or two thereof hath summed up not onely the Epistle, and Gospel of the day, but the whole story in a manner of our hu∣mane generation? For what else do we find in the Epistle but

S. Paul advising the Ephesians to put on the new man, and cast off the old? what else in the Gospel but a very good reason given us for doing thus, by the parable of him who was not onely shut out of the wedding room because he had not put on his nuptiall garment, but also was cast into outward dark∣nesse &c. And what doth this mind us of lesse then of old Adams story, cast out of paradise because God found him there without his wedding garment, without his originall ju∣stice? Now that the prayer above doth sweetly summe up this, will not perhaps so easily appear, untill we find some transcendentall word or other which unlocks all the mysteri∣ous meaning of the prayer. What if the word exclude go far in doing this? when we beseech our almighty, and mercifull God that he wil vouchsafe propitiously to exclude al things which are adverse unto us? Certainly when all adversity is excluded from us, God hath given us a fair testimony that we are included in his favour, and have no bar between us, and our eternall happinesse. O! had Adam been so happy to have said this prayer, and to have had the graunt of his petition, (the ser∣pent excluded out of Paradise, which we see was a huge ad∣versity let in unto him) our danger had not been as now it is to be shut out of heaven gates for want of our wedding gar∣ments, and cast into outward darknesse, into the pit of hell; unlesse we may by praying as above obtain to have all things excluded which are adverse unto us, lest if any one of all ad∣versities enter in upon us, we prove as weak, as frail as Adam did, and let that one enemy cast us out of all our felicity temporall, and eternall. For while we let in but any one, he fetters us immediately, he hampers our affections, and makes us (silly fools) to doat upon our own undoing. Whence we pray that all adversity may be excluded; and that by this means being set at liberty both in mind and body, we may with free souls execute those things which appertain to Almighty God; for free souls import such as are not fetterred with the shackles of adversity, and sinne. If any ask what those things are which appertain to God: why, nothing more then we are told in the Epistle, and Gospel, to put off the old man, and put

on the new, such as is according to God created in justice, and holinesse of truth, that thereby we may be capable of the happy appertaining to so great a master, so good a God; and consequently such, as hath excluded lying, an∣ger, theft, and (together with all his other sinfull children) the devil himself, not giving him any the least place in the soul. And when we have put off the old man, (therefore cal∣led old because he is sinfull as old Adam was) then we may hope to have put on the new; or to speak more properly to the letter of the prayer, (though this be a good sense thereof) then God will put us on the new: For 'tis indeed he that must create us, he that must renew us in the spirit of the mind, he that must make us just, and give us the holinesse of truth; ours is the negative, his the positive part of sanctity; we must first (by his holy grace) decline evil, and then he will make us (by virtue of the same grace) do good; we must not lie, not be angry, not steal, in a word not sinne, as this Epistle tells us, for these things appertain to the devil, and then we may hope to be the new created Saints whom the Gospel ad∣mits with wedding garments in to the wedding feast. But in regard we find difficulty in our declining evil, or in our not sinning, therefore the prayer petitions that God will vouchsafe propitiously to exclude all adversities out of doors; (and by all adversity we mean all sinne) for if he leave it to us we shall certainly let sin in, and by so doing cause Almighty God to shut us out of heaven gates, and cast us into outward dark∣nesse for want of our wedding garment, the livery of the new man, who according to God is created in justice, and holinesse of truth; who is not onely called but elected too, selected for eternall happinesse, by God having excluded all adversity from him, and made him freely execute those things which appertain to his Divine Majesty, to be holy here, and glorious in the life to come.

The Epistle. Ephes. 4. v. 24. &c.

23 And be renewed in the spirit of your mind.

24 And put on the new man which according to God is created in justice, and holinesse of truth.

25 For the which cause laying away lying, speak ye the truth every one with his neighbour, because we are members one of another.

26 Be angry and sinne not, Let not the sunne go down upon your anger.

27 Give not place to the devil.

28 He that stole let him now not steal, but rather let him labour in working with his hands that which is good, that he may have whence to give unto him that suffereth necessity.

The Explication.

23. HE had in the verse before bid them lay aside according to their old conversation the old man &c. And now he bids them be renewed in the spirit of their mind; not to be (as formerly) corrupted according to their own desires of errours, but to have their souls fixed upon truth, and justice, such as from bastards of the devil made them true children of God, and from wicked, to be just: for as thus they were changed from old to new by holy baptisme, so now he exhorts them to renew in themselves the same spirit of their minds which they then were endued withall, and which by the cor∣ruption, of humane conversation had decayed in part. Note the phrase of the Apostle how deep it is; the spirit of your mind, as who should say, that mind which led them be∣fore baptisme to the desires of errour, and which since baptisme

had relapsed a little that old way, was rather a corporal, or at least but an animal mind, and deserved not the honour to be stiled spiritual, as not being led by any other motive then sense; but now they are Christians he tells them their mind must be spiritual, and follow the motives of grace and vertue: So while he bids them be renewed in the spirit of their mind, he insinuates as if, though their actions (even now) have life from the old soul, yet they should be performed by a spiritual, and not by a corporal impulse.

24. By putting on is here understood continue, and keep on: by the new man is meant the supernatural, not the na∣tural man, or the internal, not the external; for as the last we cannot loose, so the first we can hardly keep, and there∣fore the Apostle exhorts us to live alwaies putting on that man lest at any time he fall off from us. By saying, this new man is created to God, the Apostle meanes to the image, or like∣nesse of God, namely supernatural: for even as Adam the first of men was not so properly said to be made like to God in respect of the natural creature he appeared to be, as in re∣gard of his invisible, and supernatural being, that is in grace, sanctitie, and truth; so in us the new man imports the su∣pernatural, which according to God was created in us when by holy Baptisme we were regenerated: whence we are truly created spiritual men by grace, as often as from sinners we become Saints, from unjust just, from vicious holy, from false true children of Almighty God.

25. And that we may be preserved, (which is, continual∣ly created) and by new acts of grace become more and more Saints, in this verse the Apostle bids us cast away all falshood, all deceit, all lying, as members of the old man, and not fit to be about the new one. For since Christians have that hap∣pinesse to be members one of another, as far forth as they make up the mystical body of Christ their Head, therefore the Apostle tells them▪ they ought to be as exact in telling truth to one another, as the members of our natural body are exact each in the true performance of their duties, the hand removing, not laying danger in the heads way, nor in the way

of any other members of the body, the feet bearing up, and not letting fall the bulk of the walking body, intrusted to them whilest the man is walking: and this natural fidelitie in our natural members the Apostle exhibits unto us as an example of our veracity, and truth to one another, who are spiritual members each to other, and consequently bound to be as faithful to our neighbour, as sincere to him when he re∣lyes upon us, as our feet to the whole body whose weight re∣lies on them, and who walks in confidence they will not let the body fall: whence it followes, that a lie to our neigh∣bour is as great a breach of trust as if we tripped up his heeles whilest he walks confident of our bidding him relie upon our supporting of him, when yet by lying we deceive his trust.

26. The Apostle doth not here command anger, but sup∣posing it just, he bids us take heed it become not unjust, or proceed not to sinne; as who should say, if you be justly pro∣voked to anger against any evil in others, take heed it proceed not to sin in your-selves. Just anger is that which Saints have against sin, not against sinners, which parents have against children offending, which Princes have against brea∣ches of the Law, when they punish the offenders for their faults without sin in themselves, such as holy David meant was fit to have against Idolaters, and persecutours of the just. And indeed there is a kind of innate necessity in man to an∣ger, namely, that which makes him use violence for the re∣moving obstacles in his way to any heroical, noble, and just atchievement. This anger the Apostle bids us so use, as we take heed not to abuse it by letting it rise to the malice of a sin in us. And when the sun is forbid to fall upon our anger, he exhorts us to forbear continuing in it; not that he allowes a continued act of anger all day, provided we cease to be angry at night, but that rather it should passe as fast as the sun doth over our heads, that rather if we were angry towards sun-setting, we should be sure to be quieted ere it were set, that is immediately. Note, the Apostle here by anger meanes not the habit, but the act thereof; nor yet the moderate act of it

neither when he bids the sun should not fall upon our anger, for he means an excesse of anger, a fury, or wrath, lest there∣by (as bees do when they sting) we weaken our own vertues by acting revenge upon our neighbour, and so endanger to sleep in sin, which is understood by the sun setting on our anger, and thereby hazzard the losse of our own soul, that may in sleep depart without repentance; which cannot pro∣bably happen in the day time, and consequently diurnal anger is not so dangerous as nocturnal.

27. And that this is the Apostles true meaning in the verse above, these following words testifie; For it is to give place or way to the devil, to leave our selves at his mercy as it were, at his advantage when we sleep in sin, or when indeed we do waking continue in any sinful act with deliberation; though it is also true that nothing layes us so much exposed to the de∣vil as anger, for it is a vice which takes away reason above all others, insomuch as we usually say men act not like men but like beasts when they are furious; and though a sudden fury may excuse sometimes from sin, yet a continued one doth ever aggravate it, and thereby gives more and more place to the devil, which wrath or fury the Apostle here dehorteth from.

28. He that when he was a Gentile did steal, now that he is a Christian let him not steal, because perfection is now re∣quired at his hands: and to this perfection he must approach by degrees, first casting off his old vices; nay, rather then steal for want of meanes to live himself, let him labour about any good imployment, that he may be able to give unto those who are in want, and by so doing prevent in them the dan∣ger of stealing too. So that Christian perfection stops not at moving every one to do good in himself, but proceeds to prevent evil in others, and so to prevent it, as even by our handy labours to take away the cause that may tempt others to ill, rather then for want of our labour expose them to the danger of evil doing. By labouring that which is good is un∣derstood using honest labour, and that for honest ends, not for lucre, or unjust sordid gain, the temptation whereof will

cease if we make it the end of our labour to do works of cha∣rity to others, such as is relieving them in their necessity. And if to this end even Church-men labour, they will not want the example of it given them by the Apostles who did pra∣ctise the same as well as preach it.

The Application.

1. St. Paul not knowing what better counsel to give his Ephesian Converts when he found some of them relap∣sing towards the old man, then to bid them be renewed in the spirit of their minds, and to put on the new man which ac∣cording to God was created in Justice and Holinesse; seemes in this to have left it as a rule of Christian perfection, that the Ephesians should endeavour to be continually the Saints which first they were, when God by holy baptisme snatcht them out of the bondage of the devil, and made them free-born Citizens of the heavenly Hierusalem clad in the richest robes of Saintitie, the purest Innocency.

2. And surely holy Church can have no other aym by reading us this lesson to day, then to mind our charity of walking in that saving path of Innocency, by renewing her baptismal vow, her holy covenant with Almighty God, of loving him above all things, and her neighbour as her self, of renouncing the world, the flesh, and the devil, with all their ly∣ing, passion, malice, and injustice forbidden to all Christians in the holy Text above.

3. Now because this is easier said by Preachers then done by the people, and because it is impossible for men of them∣selves to do the least good at all; (the Royal Prophet say∣ing there is not one that doth it) therefore holy Church find∣ing her children by S. Paul exhorted to no lesse perfection then the highest of Saintity, and remembring that as when Adam was in Paradise, God to ease his way to Saintity had shut out all Adversity both of mind and body from thence, all disturbance and grief of soul, all rebellion of sense against reason, all disasters of the body, in a word all mortality it

self; so the same God having pleased to bring us in to a Pa∣radise of grace, our prudent Mother hopes his divine good∣nesse will also shut out all adversity from thence, that we may not (by disturbance either in mind or body) be hindered from executing his commands better in this paradise of grace, then Adam did in the paradise of Earth; yet withall our ho∣ly Mother knowing the difficulty of this work to procure us this tranquillity useth all her best arts, and for this end

Prayes to God that it may be (if not ours, at least) his own handy-work, and if not feisible by his ordinary Power, that yet it may be done by his Omnipotency, or by that which yet (to us) is greater, by his mercy; and lest that mercy be mistaken, she conjures him by the high••st of his mercies, by his bitter death and passion, by that mercy which doth not onely satisfie the rigour of his Justice, but renders him Propitious also to us. Say but the Prayer above, and see if it be not home to all this purpose.

The Gospel. Matt. 22. v. 1.

1 And Jesus answering spake again in parables to them, saying,

2 The Kingdome of heaven is likened to a man being a King, which made a marriage to his son;

3 And he sent his servants to call them that were invited to the marriage, and they would not come.

4 And again he sent other servants, saying, tell them that were invited, behold I have prepared my dinner, my beeves, and fatlings are killed, and all things are ready, come you to the mar∣riage.

5 But they neglected, and went their wayes, one to his farme, and another to his merchan∣dize.

6 And the rest laid hands upon his servants, and spitefully entreating them murdred them.

7 And when the King did hear of it he was wroth, and sending his hosts destroyed those murtherers, and burnt their City.

8 Then he said to his servants, the marriage in∣deed is ready, but they that were invited were not worthy.

9 Go ye therefore into the high wayes, and whomso∣ever you shall find call to the marriage.

10 And his servants going forth into the wayes gathered together all that they found, bad, and good, and the marriage was filled with guests.

11 And the King went in to see the guests, and saw there a man not attired in a wedding gar∣ment;

12 And he said to him, Friend, how camest thou in hither not having a wedding garment? but he was dumb.

13 Then the King said to the wayters, binde his hands, and feet, and cast him into the utter dark∣nesse;

there shall be weeping, and gnashing of teeth.

14 For many are called, but few elected.

The Explication.

1. BY this way of parables Christ did often instruct, and illuminate the Jewes, who were very intentive to any pa∣rabolical sense, and much pleased therewith.

2. By the Kingdome of heaven is here understood the Church militant, which is truly a Kingdome purchased by the blood of Christ: and the time when this marriage was made was when Christ became man, who being the second person of the blessed Trinity, was espoused to his holy Church. So the King here mentioned is God the Father, sending down his Son to be married to his said Spouse the holy Church.

3. The servants meant in this verse were the Patriarks, and Prophets of the old Law, who could not prevail with the Jews to come unto the wedding feast that God had by these his ser∣vants invited them unto.

4. The servants in this verse were the Apostles, their disci∣ples, and all missionary Priests of the new Law of Christ. These were bid tell the people invited, (and with great rea∣son) the wedding feast was ready, for so the word dinner here imports. By the beeves, and fatlings are understood the Sa∣crifices, Sacraments, Sermons, Martyrdomes, and all other spiritual food prepared for souls in holy Church.

5. By these are understood men preferring the world before God, and so refusing to be reconciled, for fear of loosing their estates by the penal lawes of man made against the followers of the Law of Christ. The farm, and merchandize are here set down in lieu of all other worldly occupations withdrawing soules from the service of God.

6. These are such as did not onely refuse themselves to be∣come good, but proceeded farther in their malice by oppo∣sing others in their way of vertue, in a word by persecuting

the people of God, the true Church of Christ. Such were those who put to death the Apostles, such they who now execute the Priests that succeed the Apostles in the ministery of Gods holy Word.

7. This verse tells us that God perceiving the wickednesse of those who persecuted his Saints, as the Jewes had done his sacred Son, sent in his wrath Titus, and Vespasian to destroy the Jewes, to sack Jerusalem, and therein to pull down the Temple of Solomon, the miracle in a manner of the world. So that the Princes Armies were the hostes in this verse men∣tioned, who after they had sackt, did burn the City of Jeru∣salem.

8 This verse alludes to the turning a way Gods face from the Jews, (his chosen people) and casting his eye upon the Gentiles, which signifies the transmigration from the Jewish Synagogue, to the Church of Christ, from the old Law, to the new. And he sayes truly, dinner was ready indeed, be∣cause Christ was then crucified; and yet after that, his re∣surrection, ascension, and coming of the Holy Ghost, the stiffe-necked Jewes would nor be made believe in him; so then the Apostles were sent from the unworthy Jewes to the Gentiles.

9. Into the high wayes, into all the nooks, and turnings of the whole world, into all Nations, with Commission to make no such distinction as formerly God made between Jew, and Gentile, but to preach, and teach the Word of God to all in general, and to every one in particular, of what Nation soever, to every creature of the whole world, Mark 16. v. 15.

10. This verse alludes to the performance of this Com∣mission, when holy Church sayes in honour of the Apostles, Rom. 10.18. The sound of their lips went into every Na∣tion, and even to the worlds end their words were heard, in∣viting (as they were commanded) bad, and good; that is, not denying (as Reformists do) but that true faith may consist with evill manners, that bad men may be yet true Christians, or (which is all one) that in the Church of Christ there

are sinners as well as Saints, who are not therefore secluded the Church because they are of evil life, but are still exhorted to mend. By the marriage being filled with guests, under∣stand here the Church of Christ was full of true believers of all Nations whatsoever.

11. This verse points at the day of Judgement, which is the last day of the nuptial feast of Jesus Christ, when God coming to view his guests brought into the Church out of all Nations, shall espy one wanting his wedding garment, want∣ing his robe of innocence, and sanctity of life wrought by charity in his soul, and rendring his faith meritorious in the sight of God by the good works of his charity. By this one is literally, and eminently here meant the reprobated Jew, who at the day of Judgment shall be more confounded then any other Nation whatsoever: so here is not had regard to faith as distinguished from charity, since the onely obstinate Jew is understood to have no faith at all, (how ever he come thither to receive his doom with others that are then to be judged) but his reprobation shall be signal, and remarkable when he shall be as it were the onely man picked out to be thrust into the pit of hell. Though by one man mentioned here is also signified, that at the day of Judgment there shall not one be permitted to enter into the Kingdome of heaven who hath not on him the wedding garment of sanctifying charity; hence, each one ought to have a great care lest he be the one singled out to eternal perdition, since in that vaste multitude not one can hope to lie hid from the sight of the Judge.

12. By being dumb is here understood not being able to alleadge any excuse why he should not be damned. Yet even in this inexcusable delinquency the text by the word friend out of the King; mouth expresseth, it is purely our own faults we are not saved, for God on his part is our friend, and so calls us when we obstinately persist in professing enmity to his Divine Majesty.

13. By the Waiters here we may not unfitly understand the divels, who wait indeed to snatch away as many soules

to hell as they can. By the binding his hands and feet is un∣derstood the cessation of all future action, and place is then onely left for passion, for enduring endlesse torments. The darknesse of hell is therefore called utter darknesse, because there is neither light of reason, nor of grace, nor place left in the damned to be saved by any meanes. Though S. Gregory calls it outward darknesse, which is more after the Latine text, because it is a darknesse added to the darknesse of the heart, and soul wherein the damned creature lived, which, as contradistinguished to that of hell, S. Gregory calls inward darknesse, where no light of grace did shine within the soul.

14. This is a fearful conclusion; for whereas the parable speaks but of one rejected, this verse intimates very few are saved; that is, though many are called into the lap of the Church, yet but few are placed in the bosome of Christ, and there rewarded with eternal glory, namely, those onely who by good works, and godly life added to their faith, have (ac∣cording to S. Peters counsel) made certain their vocation and election too, 2 Pet. 1.10. certain indeed to God, but not so to their knowledge, who at most can have but a certain hope thereof so long as they live.

The Application.

1. THe Parable of this Gospel seems nothing else, but a deeper inculcation to us of the doctrine delivered above in this dayes Epistle, inviting us to an innocency of life in this Paradise of grace, by inviting us to a saintity of a far better life in the Paradise of glory.

2. For what are all these excuses pretended here against our going to heaven, but that which the Epistle forbids, a meer practise of lying both to God and man? So the Prophet had reason to say, Iniquity gave her self the lye, by pretending excuses from her bounden duty which ought to be nothing else but the serving God, and the saving of her soul thereby. What is the laying hands on Gods servants and murdering those that invite us to heaven, but the Anger, and giving place to

the devil, (both forbidden in the Epistle?) what our steal∣ing away the grace of our soules, by the hands of sin, (which was a treasure given us to work out both our own and our neighbours salvation also by) but a plain practise of the pro∣hibited Theft in the last verse of the Epistle, with making the theft a sacriledge to boot, by robbing God of his glory and of his Saints, whilest we concur to their damnation, whom Jesus sayntified by his bitter death and passion?

3. What then remaines but that as these falsities, passions, malices, thefts are meerly the devices of the devil, the mul∣tiplicity of his invented adversities to disturb the quiet of our minds, and bodies by, that they may not be free to serve God with a prompt obedience to his commands, his meer bolts indeed to shut us for ever out of our best Paradise of glory; so the Church by the practise of veracity, patience, goodnesse, and honesty, bids us work counter to the devil?

And for this purpose prayes to day, that God will by the bolt of his efficacious grace shut out the devill with all his adversities from our soules and bodies, that so by a tranquillity of serving God, in the Paradise of grace in this life, our charity may enter into a security of enjoying him in the Paradise of glory in the life to come.

On the twentieth Sunday after Pentecost.

The Antiphon. John 4.52.

BƲt the father knew that it was the same hour in the which Jesus said, thy son liveth: and he believed, and his whole house.

Vers. Let my prayer, &c.

Resp. Even as Incense, &c.

The Prayer.

VVE beseech thee, O Lord, (thou being pacify'd) grant unto thy faithful pardon, and peace; that they may be both clean from all offences, and serve thee with secured soules.

The Illustration.

WHat is remarkable in this Prayer is, the filial language of it to the heavenly Father; of whom we beg first that he will please to be pacified for the offences of his children, next that he will not onely pardon the said offences, but further grant unto us the highest of all favours, his blessed peace, the same which surpasseth all understanding as we have heard for∣merly: and the reason why we are not content with pardon,

unlesse we have also the peace of conscience to boot, (that which is never struck up between God, and man without a kisse of love) the close of this prayer tells us; because as by pardon we are cleansed from all offences, so by peace we are made able to serve his Divine Majesty with secured souls. And of what are we secured? of his undoubted reconciliation to us by the kisse of love which sealed a happy peace between us. Blessed JESU! how fond the holy Ghost is of us! that inspires aged men to demean themselves in their devotions like little chil∣dren sitting in the laps of their loving parents: For such is the language of this prayer, even as in a word or two we said to God Almighty, Kisse, and be friends; for without a kisse of love it is impossible to hope for peace of conscience to serve God, with souls secured that we are in his favour. But that this glosse may appear to be as congruous to the other service of the day, as to the prayer above, see how by S. Paul the holy Ghost speaks to us to day, as to little children, bidding us walk warily, and be wise, redeeming lost time, and wisely now leave to run after the rattles of our own inventions, and learn to understand what is the will of God, to forbear the rio∣tous company of sinners, and to converse with Saints, those that are not glutted with the wine of worldly pleasures, but filled with the grace of the holy Spirit, which makes them ne∣ver speak in other language then in psalmes, hymnes, or spiri∣tual canticles, sung in their hearts to our Lord God, or then in some thankesgiving to him in the name of Jesus Christ, that hath made us subject to one another without any other fear then of our Lord, and Saviour, from whom we are confident to obtain pardon of our sins, testified with a pledge of peace given us by a kisse of love as often as we shall like dutiful chil∣dren demand it. And if we take the Gospel in that mysticall sense wherein the Expositours do explicate the parable there∣of, we shall find this glosse we have made to be hugely suitable thereunto. For the Expositours will have the soul of man to be the Lord, or little King who demands of her father Christ (the great King of heaven) cure of a sick son, (a depraved will) and imployes all the senses as so many servants sent to

beg this cure, when the soul renounces the world, the flesh, and the devil in holy baptisme, and is by that Sacrament as by a touch of the virtue of our Saviour cured of her ague, her inor∣dinate desires, and appetites, and this at the seventh hour, that is to say, by the seven-fold healing Spirit of the holy Ghost, we shall then see this prayer is penned in a language speaking (though in other tearm••) the very sense of this Gospel too. For what doth the pardon begged in the prayer allude unto but original sin? remitted by holy baptisme, and actual sin for∣given by the Sacrament of penance; and to the pledge of peace sealed with the kisse of love, when by the Sacrament of the holy Eucharist we see our selves not onely set as it were like darlings in the lap of Christ, but even the blessed Trinity de∣lighted to dwell in our hearts cleansed, as above, from all of∣fence, and serving God with secured soules that then all is well between us, and our heavenly Father, when in testimo∣ny thereof his Divine Majestie makes our soul here his tem∣poral throne, that we may hope to have his bosome our eternal tabernacle in the world to come. And thus we see how particularly this Prayer is grounded on the other service of the day, what ever common place of piety it seems to be to those that will not study the special mysterie thereof.

The Epistle. Ephes. 5. v. 15.

15 See therefore brethren how you walk warily not as unwise but as wise.

16 Redeeming the time because the dayes are evil.

17 Therefore become not unwise, but understanding what is the will of God.

18 And be not drunk with wine wherein is riotous∣nesse, but be filled with the Spirit.

19 Speaking to your selves in Psalms, and hymns, and spirituall canticles, chaunting, and singing in your hearts to our Lord.

20 Giving thanks for all things in the name of our Lord Jesus Christ to God the Father.

21 Subject one to another in the fear of Christ.

The Explication.

15. THe Apostle here speaks to the Ephesians out of the abundance of his care, when he bids them see how they walked, as if the least trip in them (now they had so clear a day, so bright a sun-shine to walk in as is that of the Gospel) were unsufferable, in regard the word of God was like a lanthorn to their footing, Psal. 118.105. shewing them where they might fix everystep securely; and walk (converse) warily, as if they were to render an account not onely for every idle action, but for every idle word, Mat. 12.36. since they had the honour to be instructed by Jesus Christ, the wisdome of the eternal Father, how to lead their lives here so religiously wary, as that they need not fear to live eternally happy in the next world. And not to do this, S. Paul here tels them is folly, and they that do so are not wise, but fools to wast away that precious time in idlenesse, which was given them to work out their salvation in with fear and trembling, lest by loosing any part of the time allotted them for this end, they might by sudden death be prevented in that very losse of time they made, and so with the foolish virgins be shut out of heaven as not ready, nor fit to enter in when the Bridegroom comes by, with whom (or ne∣ver) they must be admitted in.

16. And that the Apostle in the verse above intimated their regard to a good use of time in their conversations, this verse restifies, bidding them not onely have a care to spend the time present, and to come religiously, but even to re∣deem the time past which they had misspent; or else it needed not to be redeemed, but that he did account it quite lost unto

them who had not spent it well. Now the best way to redeem past time ill spent, is to be sure that every instant of time be not onely well imployed, but that in it (over and above) some good deed be superadded more then rigorously we are bound unto, with intention to redeem time past thereby; and this may be done by prayers, mortification, almes, contrition, and tears, laid down upon the account of misspent time be∣fore: so that as we secure every instant of present time by do∣ing good all the while it flowes away from us, we shall like∣wise redeem our lost time past, if we produce an act of sorrow for it, and let our repentance for not having done well hereto∣fore accompany our well doing for the present. Note, the dayes are not said to be evil, that there is any malice, or iniquity intrin∣secal to time; (which is no other thing then the suns motion, and this we may call the measure of al other movings) but that the malice of an evil action, which takes up time whilst it is in doing, is of so malignant a nature in the sight of God, that it renders the doer of it (and the time wherein 'tis done) un∣gratefull to his divine Majesty; and consequently, as that man is evil who doth ill, so that time is accounted evil also which is spent in evil doing: and since there is no man that doeth good, (of himself) no not one Ps. 13.3. therefore the Apostle reflecting on what we do of our selves, sayes absolutely, the dayes are evil: (are rendred such by our evil deeds) And that they may be good he exhorts us in the following verse

17. That we become not unwise, in wasting time by following our own imaginations, but wise, in studying to understand what is the will of God; namely, to spend our time in acts of virtue, not in idlenesse, or sinfull courses.

18. And for instance that this was his true meaning, the Apostle gives us warning above all others of that idlenesse, and wicked course of life which drunkards spend their time in, who seem to drink off their own damnation by every cup of drink they take in any notable excesse; or as if they did begin a health to the devil, and he (to pledge them) swallowed the drinkers of his health up into the pit of hell. This seem to be affirmed by the instance of the effect that follows drunkenness,

or rather by the description of it what it is, when S. Paul saies it includes riotousnesse in it self, it exposeth men to all sort of sin; and we know whither the great master of Ryots, Dives went, immediately to hell, so do all his followers that die guiltie of that soul-swallowing-sin of drunkennesse; for few there are who once give way to this absorbing vice that ever leave it off, because it brings them to wantonnesse, quarrels, and what not besides? so consequently great is the danger of it; and therefore the Apostle names it here, as the greatest, or one notorious mis-spending of time principally to be avoided by Christians: But if your thirst be such as you must al∣waies be quenching of it, and so endanger being drunk, loe S. Paul gives you a safe, and lawful cup whereof he allowes you to drink your fill, the cup of spirit; not of material li∣quours, but such as the Apostles drank when their hearers thought them drunk, Act. 2.13, 14. though they were not so, save onely that by the plenitude of the holy Ghost, of the cup of grace, they did seeme to be like drunken men.

19. Alwaies talking, both in Church, and house, at home, and abroad of the Almighty God of heaven, or of heavenly things, as if the wine of grace had set our tongues a running, so as we could not hold our peaces; and yet to shew what cup it was we were filled with, our talk ought to be spiritual, even singing, as commonly drunkards do, but differently from them spiritual hymnes, and canticles praising Almighty God for our spiritual inebriation; and this even in our hearts, as the Apostle adviseth, which argues our heads are not to be full of drink, but our hearts full of love, that is our soules full of grace. So here we see the difference between brutish, and spiritual drunkards; the one is feeding full, the other fasting; the one prating, the other preaching; the one how∣ling, the other singing; the one wallowing in the mire of sin, the other swimming in the sea of grace; and see one more admirable difference, that even while our tongues are silent, our hearts and soules are singing the praises of Almighty God when they are drunk in spirit. This the Apostle saies in plain tearmes while he bids the Ephesians (and in them

us Christians) sing in our hearts; which may be done not onely while we hold our peaces, but while we waking pray mentally, nay, while we sleep, or (which is more) while we are extatically rapt in a deep contemplation, more benum∣ming our outward senses then soundest sleep can do: and in such a circumstance was S. Paul himself when he was rapt to the third heavens, and said of himself, he knew not whether his soul were in, or out of his body, 2 Cor. 12.2. but well he knew that his heart was singing praise and glory to his Lord, and Saviour Jesus Christ, to Almighty God. And the best e∣vidence of our being thus spiritually drunk is, when we are alwayes chearfull in our countenances, and speeches, whatsoere befall us in our persons, sickness or health, peace or persecuti∣on, favour or frowns of Princes, or the like.

20. Giving God the Father alwayes thanks for all in the Name of Jesus Christ, good or bad that shall betide our per∣sons; that is to say, taking good as encouragements to deserve better, bad as punishments to terrifie us from continuing to do ill. And while the Apostle bids us live alwayes giving God the Father thanks in his Sons Name, (who gave him the best) be alludes unto the double title by which God requires these continual thanks at our hands; first, as he is God, and Master of all goodness; secondly, as he is our Father, incessantly im∣parting part of his inexhaustible goodness unto us.

21. By being here subject to one another is not understood de∣nial of all superiority, as some would fondly infer, but the speech is indefinite, not determining how many shall be subject, and how many command, yet absolutely commanding Subjects to obey their Superiours, Children their Parents in the fear of our Lord; for fear lest our Lord punish those that break this command, not by the penance which superiours here impose upon the offenders, but by eternal, or at least far greater pur∣gatory punishments to be inflicted on them by our Saviour, the Judge of all the Universe, then any this world can afford. And yet by this fear is not meant a servile one neither, such as servants are in towards their Masters, but a filial one, such as Children are in towards their Parents. For then we best fear

Christ, when we love him most: so by the fear of Christ is here understood also the love of him, which makes us subject our selves to those superiours whom he hath placed over us. Note lastly, though superiours may, and must bear a com∣manding hand outwardly over their Subjects, yet they may, and must (to be perfect) be even subject (that is, think them∣selves inferiour) to their own Subjects in the sight of God; as if God were better pleased with the Subjects obedience then with the superiours commands, for this latent subjection is compatible even with open superiority; and in this sense the Apostles words (requiring all perfection in both parties) may exhort to an absolute mutual subjection unto one another in the fear of Christ.

The Application.

1. SAint Paul in the three first Verses of this Epistle, ex∣horts the Ephesians to a wary and wise walking, because the dayes are evil. And least they should not understand what he meant by this, he concludes those are wary and wise steps which are made according to the will of God. In the fourth Verse he dehorts from Drunkenness and Riots; but allows Re∣pletion with the spirit. In the three last Verses he shews evident signes of spiritual repletion; as singing forth the praises of God, and giving him thanks in the Name of his sacred Son, who hath set us in so sweet a way of government, as that our subjection to one another is without all fear, but that of offend∣ing Jesus Christ.

2. What can our charity cull out of this? but that she ought to day so warily, so wisely to walk, as if she were pas∣sing some narrow stony Lane, full of Thorns, so that every step she made must be with hazard of a trip or stumble, (if not of salling too) or at least of running a thorn in∣to her foot, and crippling her self: And such she may pre∣sume the passage is, when either the stone of scandall lies in her way, or the briar of vainglory in her own actions that are good and laudable; for in such occasions she must first by

prayer indeavour to understand the will of God, which never allows of scandalizing others under the fairest pretext that can be made of doing good. He that says, Wo be to the world from scandals, knew it was not onely the ruine of him that gave it, but of all that took it. And when we read that to God alone is due all honour and glory, we are forbid to arrogate ei∣ther of them to our selves, for that were to set up a Pew, or seat for the Devil in the Quier of Jesus Christ, and to sing the Dirge of our own damnation, instead of praising and glorifying God, for having done that good work in us which he is ready to crown with our salvation, if we shall religiously ascribe all praise to him, all blame to our selves. To conclude, then we are rightly subject to man, according to the will of God, when we dare displease the first, to please the last; say∣ing with the Apostle, If I should yet seek to please men, I were not the servant of God, meaning in those things onely where man commands against the will of God.

3. But holy Church is not content to point us out our way, to tell us what we are to do; she further is solicitous to beg of God that he will give us grace to do as we are taught: and this she begs to day so artificially as if she hop'd to prevent all sin by asking pardon for it ere it were committed, under pre∣tence that God would never suffer right believers to be other then faithfull lovers too, exact performers of his holy will, so far as in them lay. Yet because our Beings are forc'd out of the Nothing that we were before God made us Be, therefore all our actions (so far as they are ours) tend to the Nothing that we were: for which cause holy Church gives it for granted all we do must needs be Nothing, (for so we may well call sin) and therefore without scruple she begs a pardon for mistreading even in her most wary walking; she begs a peace before the war be made, to shew she makes a war against her will at least, while she sins of frailty, not of malice; and thence petitions, that being by the grace of God purg'd from the guilt of all offence, she may serve his divine Majesty securely with a con∣tented soul, such as freed from fear of any thing but sin (and flying that) can like the early Lark rise from the

earth singing the praises of Almighty God.

Say now the Prayer above, and see if it import not full as much as this.

The Gospel. Iohn 4. v. 46. &c.

46 And there was a certain Lord whose Son was sick at Capharnaam.

47 And having heard that Jesus came from Jury into Galilee, he went to him, and desired him that he would come down, and heal his Son, for he be∣gan to die.

48 Jesus therefore said to him, unless you see signes, and wonders, you believe not.

49 The Lord saith to him, Lord come down before that my Son die.

50 Jesus said to him, go, thy Son liveth: the man believed the word that Jesus said to him, and went.

51 And as he was going down, his servants met him, and they brought word, saying, that his Son lived.

52 He asked therefore of them the hour wherein he was amended; and they said to him, that yesterday at the seventh hour the Feaver left him.

53 The father therefore knew that it was in the same hour wherein Jesus said to him, thy Son liveth; and himself believed, and his whole house.

The Explication.

46. SAint Irenaeus will have the Centurion, of whom Saint Matthew speaks in his eighth Chapter, to be this Lord whom here Saint John mentions; but it is more probable to be another, because that Centurion did believe by the motive of this precedent cure, and seeing Christ ready to go to his servant, stopt him, and said, he needed not give himself the trouble of that labour, but it would suffice if he did command the cure by a word of his mouth, Matth. 8.8. whereas this Lord presseth Christ to go: Again, that Centurion asked the cure of a Palsie; this Lord, of a Feaver: That Christ going, (and almost coming near him) cured; this he did not go un∣to, nor stir towards. Hence this must needs be a different cure from that, and was indeed precedent to it, as we said above.

47. Note this Lord went from Capharnaam to Cana in Galilee fourteen Leagues off, out of the fame he had heard of Christ his great cures; but not believing this was done by any other then humane means, he asked him rather as a famous Doctour, then as otherwise qualified, to come unto his son, and cure him; or if he did believe he could cure by touching the diseased, yet he did not believe the touch of his vertue was sufficient, unless he added thereunto the touch of his person, so he pressed him to go personally to his son.

48. Be the opinion of the Lord what it will concerning Christ his power, whether as Doctour, or as God that he did his cures, certain it is Christ his meaning was to bring men by the fame of his works to believe in his Deity, and therefore he replies to this Lord, as if he must have signes, and wonders done to work belief into him. Note, that signes, and wonders thus differ: the first are properly done in, and by nature, gently operating, as curing diseases which need not any power above nature; the second is commonly miraculous, and is therefore done by a power exceeding natures force; of this sort is raising the dead: So by wonders here are understood

miracles, and all little enough to make the Jews believe.

49. It seems by this reply the Lord shewed himself to be rather of the Jewish then of the Samaritan (that is of the Gentiles) race, for you see he believes in no virtual, but will have an actual touch to cure his son, lest he die for want of such a touch; and no Nation so hard of belief as the Jewish.

50. O strange clemency in our Saviour! he rebukes no more, but by yielding to humane infirmity confirms this Lord in the belief of his Deity; for the more he doubted of Christ his power to be able (at a distance) to cure his son, the more he must admire to see it done at the same distance, and the more he admires at the thing done, the better he thinks of the power doing it, and the stronger is his faith in him that gives testimony of such a power. Lo, by this art our Saviour con∣verts this Infidel, by doing at a distance what the other thought was impossible so to be done: whereupon our Sa∣viour sayes to him, Go, thy son liveth; that is as much as to say, he is cured, and shall live. Now though this Lord did not sufficiently believe in Christ his distantial operative virtue, yet he nothing doubted of his presential veracity, but firmly believed what he said or promised here, would undoubtedly be verified, and made good there where his son was: Hence the Text sayes, he believed, and went to enjoy the hopes of his belief by finding him well; for the words of our Saviour were not onely affirmative, or enunciative, but operative too, that is, did effect the thing they declared to be done, and this effect the Lord did confidently believe. So by this means Christ wrought two miracles, one in curing the corporal sick∣ness of the son, the other in curing the spiritual disease of the father his infidelity: and it may not be wide of the sense to say the later cure prevailed to obtein the first; for it seems the child proved well just at the time the father did believe he should find him so when he came home.

51. 52. These two verses seem to tell us onely (for they im∣port little else besides) this remarkable sign of Gods goodnesse, to prevent the father in the satisfaction he expected, by or∣daining

his servants should meet him, and give him the cer∣tainty thereof, and thereby the reward of his belief soone then he did expect it, which was not before he had seen his son well at home; but now he finds it is true ere he gate unto his house, much lesse unto his son, for it seems they were come the day before from home (since they told him he was yester∣day recovered) to meet their master with this gladsome ti∣dings of his sons recovery. Yes indeed, God is so good he rather anticipates, then protracts his servants rewards when they do well.

53. The reason why the exact hour of the childs recovery was enquired after by the father, was to satisfie his family, as well as himself, that this was a miraculous, and not a natural cure; since the child lying at the point of death, was proved to recover just at the instant wherein our Saviour said he li∣ved, or (which is here all one) that he was well: for it was proper enough to speak this later by the former words, since the father had told our Saviour his son began to dye, (was actu∣ally agonizing, or dying) whereupon Christ told him he did live, as who should say, there was not in him any danger of death. And since this danger was prevented by the virtue onely of a word out of our Saviours mouth, spoken at that minute when it was doubted whether he were dead or alive, (so dangerous a case he was in) those who heard of this pro∣digious alteration upon the meer, and sole prolation of a word were immediately converted, and became as faithful believers in our Saviours Deity as their Lord, and Master was; so every way is it true that God his works are absolutely perfect, Deut. 32. v. 4. since here we see by the force of one onely word of God, the father, son, and all the family became of Jewes, good Christians, and doubtlesse so continued, and so dyed, having the same their converter who was their Sa∣viour, and who questionlesse converted them to save them all. To conclude, if we will understand this story mystical∣ly, we may conceive this Lord to be the soul of man, called little King, as being allied to the King of heaven; his sick son to be his depraved will; his servants his corporeal senses;

his ague his inordinate appetites, or desires. This soul sick, as above, is cured by Christ in holy baptisme, and made of a petty King, of an heir to the world, a great King indeed, an heir to the Kingdome of heaven; her cure is said to be per∣fected at the seventh hour, because the number seven is a type of the Sabbath, or day of rest, or of the seven-fold healing Spirit of God, the Holy Ghost conveyed into our soules by the seven Sacraments, while in them his holy grace is bestow∣ed on us, or of the number seven divided into three, and four, betokening the mystery of the sacred Trinity dispersed into, and reigning over all the four corners of the world, East, West, North, and South.

The Application.

1. SInce the story of this Gospel is all parabolical, and con∣cludes that in recompence of this Lords faith his sick son was cured, and his whole family with himself was con∣verted to the faith of Christ; we, that have already the happinesse to be of this faith, are taught yet by this parable how to perfect it upon all occasions, by producing frequent and deeper acts thereof then as yet we have done. For here in this Lord we see three degrees of Faith; the first, that faint one, when he besought our Saviour to come to his house and cure his son; the second, that stronger one, when after Christ had bid him go for that his son was well, then he believed the touch of his power was equal to that of his person; and the third, that strongest of all, which made him go home, and perfect the faith he brought thither, by his daily works of charity, which he and all his family reli∣giously fell upon, and continued to their dying daies.

2. Since therefore we are bid in the Epistle walk warily, this Gospel doth fitly secure our footing by the firmnesse of our faith required to our wary walking; for indeed charity can no longer stand fast then she is supported by the root of firmest faith: and we have divers places in holy Writ that in∣culcate this doctrine to us, as when we are told Rom. 10.

The heart believes to justification but the mouth to salvation, so that the profession of our faith is requisite to shew the perfection of it: Again, Matth. 14. v. 31. our Saviour himself rebuked those of little faith as unpleasing to him. So the Church, to prevent these defects in us, seems to day to exact a testimony of all our other vertues by the perfection of our faith, as if the root of all defects in Christianity were the want of solidity in faith.

3. And we may piously perswade our selves, that upon the sole account of our perfection in this one vertue, the Church builds her confidence to ask (this once at least) pardon for all her sins whatsoever; the rather because she sees that many evill livers have gone away renowned hence with the Crown of Martyrdome, in recompence of their firm and lively faith, which ever involves an act of charity.

Whereupon our holy Mother prayes to day, as above, that her perfect believers may have pardon of their sin, and with a security of mind may serve God quietly in works of cha∣rity.

On the one and twentieth Sunday after Pentecost.

The Antiphon, Matth. 18. v. 32.

WIcked servant! did not I forgive thee all thy debt because thou diddest ask me?

oughtest not thou also to have compassion on thy fel∣low servant, as I had compassion on thee?

Vers. Let my prayer, &c.

Resp. Even as Incense▪ &c.

The Prayer.

PReserve we beseech thee, O Lord, thy family with continual piety, that (thou protecting) it may be free from all adversity, and in good works rest devoted to thy holy name.

The Illustration.

IT imports not whether we understand by piety in this prayer Almighty God his pitty towards us, or our devoti∣on towards him, for either way the sense is good: since if God be alwayes taking pity of us, certainly he will vouch∣safe us such meanes as may afford us the fruits of his pity, that is, our relief, or ease; and if we imploy our selves in a continual piety towards him, we may rest assured, in lieu of that continued devotion, to obtain his help in all our di∣stresses, and to find that, he protecting us, we shall be both free from all adversity, and rest in good works devoted to his name with that continual piety which here we do petition. But it will be requisite, for our adjusting this Prayer to the other service of the day, to know what protection it is which will be so efficacious as to free us from all adversity, and to devote us still unto good works done in the name of God; nor can those be truly good works which are done in any other name: And S. Paul in this Epistle informs us that this protection is the grace of God, which doth strengthen us in our Lord, and in the might of his power, that being an armour able to defend us against all the deceits of the devil; in brief, it is that grace which

girts our loynes with truth, and cloathes us with the brest-plate of justice, which brings along with it the shield of faith, the helmet of hope, the sword of the Spirit, or the Word of God wherewith we vanquish all the enemies we have, Prin∣ces, Potentates, Rectours, or what other so ere they be that hell it self can issue out against us. And if we call this grace the continual piety of Almighty God towards us we shall not speak amisse, for it is that piety indeed which is our protection from all adversity, and which abundantly serves us to all pur∣poses in this Epistle specified. As for the Gospel it being parabolical, no mervail the close of this prayer exhausts it in a mysterious language, namely that of our being devoted to the name of God in good works: For in very truth the whole parable is epitomized, or summed up in this, that as we hope God should be good to us, so we must be good to our neigh∣bours; as we hope God should have pity on us, and out of that pity furnish us with the protection of his holy grace, so we must have pity of one another, and do to every body as we desire God should do to us. Now since all that comes from God to his creatures is his goodnesse poured out upon them, and so justly called his good deeds to us, therefore we most properly close this prayer with an acknowledgment that the grace of God is that which devotes us to his holy name, and which for honour to his Divine Majesty makes us do good to our neighbours, imploy our selves, and our abilities in good works done to them. And certainly while we are loving one to another, we are devoted to Almighty God, in regard it is, and ought to be for Christ his sake, and for devotion to him, and to his name that we do good to Christians: and we have sufficient motive in the close of this Gospel for our doing good works, since we see the penalty of omitting them in him that was cast into eternal misery for want of doing one act of mercy to his neighbour. And thus still we see the asserted connexion between all the parts of holy Churches services made good in each particular thereof, by a constant relation from one unto the other.

The Epistle. Ephes. 6.10.

10 Henceforth, Brethren, be ye strengthned in our Lord, and in the might of his power.

11 Put on the armour of God, that you may stand against the deceits of the devil.

12 For our wrastling is not against flesh, and blood, but against Princes, and Potentates, against the Rectours of the world of this darknesse, against the spirituals of wickednesse in the celestials.

13 Therefore take the armour of God, that you may resist in the evil day, and stand in all things perfect.

14 Stand therefore having your loynes girded in truth, and clothed with the brest-plate of ju∣stice.

15 And having your feet shod to the preparation of the Gospel of peace.

16 In all things taking the shield of faith, where∣with you may extinguish all the fiery darts of the most wicked one.

17 And take unto you the helmet of salvation, and the sword of the Spirit, which the Word of God.

The Explication.

10. HAving now heard what I have said unto you, and be∣lieving (as you do) that what I say is true, take courage, and be not afraid to put it in execution, for any difficulties

arising to deterr you from it, but be strengthened in our Lord; be as cowardly, as faint-hearted, as diffident of your selves as you please, (the more of this the better) so you humbly acknowledge all your force, and power to practise what I have preached unto you must come from God, (from Jesus Christ our Lord, his sacred Son) so that if what you do be done in him rather then in your selves, desiring him to work in you by the virtue of his grace, by the merits of his passion, (for therein truly doth consist the might of his power since there∣by he hath wrested all mankind out of the hands of the de∣vil to whom they were slaves before) if thus I say diffiding in your selves, and considing in him, and in his assistance you take courage, and do as I have advised you, fear not but you shall (maugre all opposition) atchieve that perfection which it behoves Christians to aim at.

11. By the armour of God is here understood his holy grace, which is unto us a compleat armour, indeed from head to foot, not onely of Pistol, or Musket, but even of Cannon proof; for so it is understood when it is said to be against all the deceits of the devil, his least, his greater, and his greatest of all, even those that like thunder-bolts of most horrid temptations play about our ears much louder then the voices of Canons do, or can; because against these (be we never so often, never so long battered, or stormed by them) the grace of God is proof enough, not onely to bear off first all the play of the Devils artillery against us, but afterwards to fur∣nish us with powder, and ball sufficient to batter down all our enemies strongest holds, to force his trenches, and chacing him from thence to render us absolutely masters of the field, and conquerours over all our enemies that either the world, the flesh, the devil, or all Hell it self can issue out against us; for as Saint Bernard saith,

The devils temptations are not so powerfull over us, as our prayer is over him, his pride can∣not lay us so low as our humility will prostrate him.

12. This Verse is not so affrighting as it is friendly, in∣forming us whom we are to fight against, not onely flesh and bloud, for they are yet weaker then our own reason, how ever

for want of using the imperium, or absolute command of our souls over our own bodies we are miserably betraid, and made a prey to our own mutinous fleshly members; but we have yet stronger enemies to encounter with, and fit it is we should know them, for which cause the Apostle here rangeth them into battail array, calling them Princes, Potentates, &c. By Princes are here understood those devils who were of that rank and order of Angels before they fell, whom Saint Paul calleth Principalities: by Potentates those whom he calls Powers, which rank they yet reserve in Hell, and so command the inferiour Orders of Devils to act their pleasures, even as we see Rebels to their lawfull Prince content to obey the com∣mands of him they chuse for their Master Rebell, which in Hell is Lucifer the Archangel, and under him some of all the nine Quires of Angels who fell into the first Rebellion with him. And namely by the Rectours here specifide, the Apostle seems to allude unto these Apostatical Fiends who were for∣merly called by him the Dominations, for these had a kinde of dominion special to them in Heaven over the children of God, and now such of them as are fallen have the same dominion over the children of the Devil, for these be they who make up the world of this darkness, not onely of sin, but of all the effects thereof, War, Plague, Famine: And these Rectours are commonly conceived to be the aerial Divels who cause all storms, &c. in the air, all temptations, and troubles in mens souls; and hence it is Saint Paul cals them the Spiritu∣als of wickedness in the celestials, that is to say, the aerial devils towring like Hawks in the air over the prey of our souls. By the Spirituals of wickedness is meant the wickednesse of these spirits who have no limit of their malice, tormenting not onely our bodies but our souls; which last is expressed by the Apostle, saying, they attach us in the celestials, in those points which concern our souls, being spirits created, and ordained for heaven, and to eternal glory there, and are perpetually by these aerial devils seised on by their sharpest talons of tempta∣tion whensoever they make the least attempt of an aspiring, or mount to heaven, unlesse the impulse of grace be such as

renders them more able to rise upon their spirituall wings, then these aeriall devils are to keep them down, which is ever when to sufficient (never failing the true children of God) they obtein the addition of effectuall grace, seldome given gratis without our extraordinary cooperation towards obtein∣ing of it.

13. Now that we see that we have no unarmed enemies to encounter, the Apostle bids us again take up, and stand to our armes, the grace of God, (which alone sufficeth, and is proof enough) that we may resist in the evil day, which im∣ports in the hour of temptations, that being the greatest of evils, for by this evil it is that we are plunged into all the rest; though our resisting temptation will not make the day so good wherein we do resist it, but that there will come a period of that day which will be evill to us again, namely, the day of judgement, wherein the devill will pretend some guilt of con∣sent amidst our best resistances, yet in vain, by Gods grace; for if we secure our selves from mortall sin in the evill day of tem∣ptation, we shall not need to fear his malice in the day of publication, when he will lay open all our faults against us in hope thereby to make it the day of our eternall damnation. By the close of this verse we are not onely counselled to resist temptation, but to keep the field after the battail wonne; for thus much imports the counsell of the Apostle bidding us stand in all things perfect, meaning there to fortifie, and plant our selves in virtue where we were by vice attached.

14. By this verse we are told, truth must be the ground of all our warre, and that we must be sure our cause of fight be just besides, and the justice of it is our breast plate; for those are the two buckles that must gird our loyns, (which is to say, strengthen our cause;) and beeing so girt we need never fear the hottest fury of most fierce assaults, but shall be better accoutered for our spiritual fight then souldiers are to the warrs, who have their scarfes, or belts about them of silk, gold, or silver to adorn them with, in testimony of their fi∣delitie, resolution, and affection in, and to their cause.

15. By being shod is here intimated the difference between

the Evangelicall and the Old Law: for in the Old Law all servants as well as slaves went barefooted; and to foretell the captivitie of the Egyptians, who were by the Assyrians led barefoot in shew of their slavery, Isaias went three dayes barefooted, Isa. 20.3.4. which he needed not have done but for this propheticall end; whereas the Apostle intimates here our slavery is past, and our servitude also, in regard we are of slaves to the devil made now children of God, and so need go no longer barefooted. But the truest meaning of this place is, that by being shod we shew a promptitude both in hearing, preaching, and practising the Word of God; as who should say, this promptitude were the best preparation to bring in Christianitie to all parts of the world. And the Gospel of Christ is rightly called a Gospel of peace, because it brings tidings of humane redemption, of fraternall dilection, and of salvation to those that walk therein.

16. In all things imports here above all things, that we must take up the shield of true faith, for that is it indeed which not onely shews us to be Christians, but defends us against all enemies of Christ, by breaking the darts, and arrows of the devil which are shot against us, and are born off by this buckler of faith, are received confidently, and shattered against it assuredly; for no temptations enter the body, or the soul that are received upon this buckler. By the fierie darts of the most wicked one, are understood the tem∣ptations of the flesh which the devil leads us into; and such are those of burning lust, but easily quenched by believing God's grace is sufficient to extinguish them in us, as it was in S. Paul 2 Cor. 12. v. 9.

17. By the head-peice, or helmet of salvation the Apostle means the hope of heaven given us by Christ his passion; for as a helmet secures the head as the chief part of man, so this hope of heaven settles all our thoughts, rectifies our intentions, and squares our actions to the right end that makes them sa∣ving, and encourageth us (for the hope we have of heaven) to rush in upon any danger which is between vs, and that blessed home, as men whose heads are armed with a helmet do break

into the thickest shower of their enemies darts or swords. By the sword of the spirit, or spirituall sword is understood the Word of God, the Gospel, the doctrin of Jesus Christ; whether written, or delivered by the oraculous mouths of his twelve Apostles, and from thence brought down unto this very time we live in 2 Thessal. 2.15. Isa. 59.20, 21. and which shall be handed over from us to all after ages by the teach∣ers and preachers of the Holy Church. With the edge of this sword Christ slew the devil tempting him in the desert, as we read Matth. 4. when he said not in bread alone, but in every word that falls from the mouth of God man is fed, and kept (spiritually) alive. And thus we see a Christian souldier compleatly armed by the Apostle, from head to foot with spirituall armour, and weapons, not onely sufficient for defen∣sive, but even to secure him in an offensive warr against his greatest adversaries.

The Application.

1. THe 2 first verses of this Epistle give us warning of the worst encounter charity hath had as yet in all her tedi∣ous march; hear how they bid her fortifie, arm, and stand the enemy, the devil. But God be thank'd ther's a friend at hand, The mighty power of our Lord. The 3^d verse tels us 'tis not Major Generall the Flesh, (who rallies still a new how oft soever we beat him out of the field) nor the Leivtenant Gene∣rall the World, but Captain Generall himself, the worst of all the Divells hell can arm against us. The spirituall of wickedness in the celestialls bids the Battel now, the same that never comes to field without his Rectours, Princes, Potentates, and all the forces he can muster up. The Explication above hath fitted us to the fight, and taught us the use of our armes.

2. Now Charity defend thy self and us, put up thy Royal standard, that of Heavenly Grace fixt to the Cross of Christ: See how they charge thee on thy right wing first, hark how their canons roar against thy Faith, while it is Deity indeed they fight against, with Infidelitie, Atheistry, Paganisme, Tur∣cisme,

Heresie, Judaisme, Sects and Schismes as many as there are fancies in mens fickle brains. See at the same time how they charge thy left wing too, Thy hope of everast∣ing happinesse. This they would fool thee out of by their onely facing thee with Liberty, (thy birth-right) with honour, pleasure, profit, treasure, and command; possessions better (as they say) then thy best of expectations ought to fright thee from. But all the main charge is against thy Faith, and this too given by the Captain-General, the spiritual of wickedness in the celestials; he that having lost himself would lose thee too; he that's asham'd thou should'st enjoy the happinesse he is deprived of, because he could not love his Maker better then himself. See then the Battail's at an end; if charity can love, God can crown her with the victory over him that lost the day for lack of love. Be sure thy faith can never fail if thou be con∣stant in thy love; since all belief is rooted in charity: so we are taught Ephes. 3.18. Whilest we have Christ to dwell in our hearts by faith, rooted and founded in charity; the same is of the Deity, and all the other mysteries of Faith we do be∣lieve, and all of Hope. So whilest our charity keeps her Body close, her virtues round about her, (those we call the works of love) her wings are safe, the day, the field's her own, maugre all the enemies assaults: for say, beloved, though we should admit (which yet we must not do) that Invisibles are slender motives to make us relinquish all the present pleasures of the world, yet of the two Invisibles, those that tie us up to goodness here, are safer certainly then those that let us loose to all iniqui∣ty. So by force of reason charity hath woon the day, while she believes, hopes in, and loves the unseen Deity, by having seen the sayntity of his sacred Son: and in that faith, that hope, that love, defies the unseen enemy to Deity the Devil, whose seen iniquities affright us from the ruine he invites us to.

3. To conclude, if holy Church on the fifth Sunday after the Epiphany, upon the danger of the enemy man assaulting her by night but to sow poysonous seed upon her wholesome corn, did Body then, and draw her self into her Guards; no marvell that to day, upon a greater onset, she Bodies too,

and puts her self into her Ranks, and Files, indeed into Bat∣talia: and now begins her prayer, in the self same words as then, though, being yet to make a further march, she vari••s in the latter end of her petition. And because she knows the di∣vine protection will no longer continue to set her free from the worst of adversities, those spiritual iniquities that would fain cut up Religion by the roots, and fool us out of doing present good any longer, in hope of we know not yet what future hap∣pinesse in our celestials; therefore, to shew the constancy of her charity in doing good, holy Church begs it as a grace to day, that she may not onely persevere in good works, but fur∣ther, do them exactly, and purely in honour of Gods holy Name, least what may seem good in man's eye, prove bad in the sight of his heavenly Majesty.

Say now the prayer above, and see if it be not su∣table to this application.

The Gospel. Mat ••8.23. &c.

23 Therefore is the Kingdom of Heaven likened to a man being a King, that would make an account with his Servants.

24 And when he began to make the account, there was one presented unto him that owed him ten thousand talents.

25 And not having whence to repay it, his Lord com∣manded that he should be sold, and his Wife, and his Children, and all that he had, and it to be re∣payed.

26 But that Steward falling down before him, said, Have patience towards me, and I will repay thee all.

27 And the Lord of that Servant moved with pi∣ty, dismissed him, and forgave him the debt.

28 And when that Servant was gone forth, he found one of his fellow-servants, that did ow him a hundred pence, and laying hands upon him, throtled him, saying, Repay that thou owest.

29 And his fellow servant falling down besought him, saying, Have patience towards me, and I will repay thee all.

30 And he would not, but went his way, and cast him into Prison till he repayed the debt.

31 And his fellow servants seeing what was done, were very sorry, and they came, and told their Lord all that was done.

32 Then his Lord called him, and said unto him; Thou ungraciou•• Servant! I forgave thee all the debt, because thou besoughtest me, and oughtest not thou therefore also to have mercy upon thy fel∣low servant, even as I had mercy upon thee?

33 And his Lord being angry delivered him to the Tormentours untill he had repaid all the debt.

34 So also shall my heavenly Father do to you, if you forgive not every one his Brother from your hearts.

The Explication.

23. THe sense of this verse is, that look what this Parable reports to be done here between Debtour and Cre∣ditour on Earth, the same will be done in Heaven between God and his Creatures: wherefore not so much the Kingdom

of Heaven, as the course of it is here described in this Pa∣rable.

24. By the number of ten thousand talents of money owing from the Servant to the Master, is here assigned a certain, for an uncertain Debt, or indeed a finite, for an infinite; namely, a mortal sin against Almighty God, which how ever finite in the act is infinite in the malice, because committed against an infinite Goodnesse. So that by deadly sin a man becomes debtour to God, and stands bound to repay him all the Gifts, Virtues, and Graces infused into his Soul by holy Baptisme, and squandered away by any one deadly sin: so the debt is of the treasure of Heaven, the grace of the holy Ghost; spent by a sinner, which God trusted him with, and which by sin he hath wasted.

25. By this command to sell the non-solvent debtour, as also his wife, children, and all the goods he hath, is intimated, that for any one mortal sin a man, and all that is dear unto him is confiscate to Almighty God, and ought to be sold; (to be cast into eternal pains) and so though this be nothing towards repayment of the debt, yet since he had sold grace, Heaven, God and all for sin, now by right God should sell his sin, body, soul and all to the devil, though still his good∣nesse (as long as man lives) reserves a place for repentance, such as in the following verse we find. Note here, the par∣ticularizing to sell wife, and children, adds nothing to the mystery more then to show man looseth himself, and all that is dear unto him by sin.

26. Alas! what can poor man afford towards the repay∣ment of so great a treasure when 'tis wasted by him? Hence the text sayes true, nature cannot make good a debt of grace: But yet if the creature do humbly prostrate it self at the feet of the Creatour, and acknowledge with sorrow the fault o•• incurring so great a debt, and beg of God grace to make good what nature cannot, then God his goodnesse is so great, tha•• he gives such a sorrowing soul so great a help of grace as makes him able to pay the debt, to recover what he lost; for so may the debtour have again as much as he had spent to repay th••

Creditour, since God the creditour accounts himself repaid for sin, by his servants recovering grace which they had lost: for the very truth is, God cannot lose by any creature, and he esteems so much of a creatures cooperation with his holy grace, that in such a case he reckons his own gifts to man as a repayment of mans debt to him.

27. This verse proves the former to be explicated in a right sense, so it needs no more enlargement.

28. This verse besides the ingratitude it showes in man to God, not forgiving his brother (Gods image) as himself was forgiven; so again it showes the narrownesse of mans heart, and the largenesse of Gods, one forgiving an infinite debt being but asked so to do, the other not remitting a petty one by any entreaty whatsoever.

29. Strange that we cannot kneel with humble heart to God but he relents, and yet to man no bow of knee, or heart prevailes. Note here, patience, or forbearance of the debt was truly, and properly demanded upon promise, and just hope of payment after a while, because it is not out of mans power to pay man what is due unto him, though 'tis impossi∣ble we can hope to make even scores with God, unlesse he rather remit, then demand the debt. So the patience asked by the servant of his Lord was rather an artifice to gain time, hoping by intervention of Friends rather to get the debt re∣mitted, then that there was any likelihood of this servants payment of it, what fair promises so ever he made in the in∣stant of his being pressed, because that was a debt from a creature to God; but this is onely a debt between man and man, so here to delay was not to delude, or elude the debt; and considering it was asked of him for a little summ, who had before obtained remission of an infinite great one, tru∣ly the debt ought by all means to have been forborn, if not forgiven.

30. Here we see how true it is that the rigour of the law, is highest injury. This man did but use the rigour of the law, yet he had before a pattern set him o•• mercy from his master, and therefore that ought to have moved him to show some

favour at least, and to forbear rigour. But by this▪ we are ad∣vertised, how unchristian a thing it is in us to beg absoluti∣on for our own deadly sinnes to God by means of confession, and yet to refuse a pardon to those men that do but slightly offend us.

31. This verse rather tells what infirmity is in man to man on earth, then that we can think the Saints or Angels runne officiously to God, and provoke him to take notice of our sinnes, rather then begge him to turn his face away from them, or to cast them at least behind him, that (if it were possible) he might not see them. So here the story is rather told to make it flow currantly as an act between man and man, then as a true expression of the thing figured in the story.

32. The following verse shows clearly God's ••tr••se of our ingratitude to him, and our want of brotherly love to one an∣other; so it needs no further exposition.

33. 34. This wrath is just, and so not to be wondred at. By the tormenters here are understood the devils: By lying till the debt be paid, is to say, eternally; because no torment is punishment enough for mortall sinne which is of infinite malice, and which malice continues eternally if man unfortu∣nately dy in deadly sinne; so no marvell his pain be eternall, when the duration of the malice is without end. All the doubt is here, whether a sinne once forgiven by God can be recalled, and man be damned for it as if he never had been forgiven; so this story imports. But the true sense of this place is, that by this example was presented so great an in∣gratitude that it became a mortall sinne, and consequently (de∣serving damnation) it did as good as bring back all the for∣merly remitted debt of sinne, since to be damned for one only, or for many sinns imports a desert of equall torments exten∣sive, though not intensive, that is to say, of as long, though not as cruel, or as bitter pains. But to the thing intended by this Parable, which is the obligation we have under pain of damnation to forgive our neighbour if we will hope to have God forgive us, the story runnes right enough, even in the rigour of the words, so it needs the lesse glossing.

The Application.

1. AS this Gospell we see is parabolicall, so is it applica∣ble at pleasure to the best of piety we can cull out of it. Wherefore not to recapitulate what the Illustration, or Explication above have told us already, we shall do well to perswade our selves, this own example of Ingratitude in our wicked fellow servant ought to be a motive to us of practising the contrary virtue; not onely towards our common master who is ever obliging us, but also towards our fellow servants who can never disoblige us, if we remember that all the hurt we receive is from our selves.

2. And again, this Gospell minding us how the evil of In∣gratitude was punished, is therefore fitly placed after an Epi∣stle of so much evil intended us, (as there we have heard) to let us see that nothing but our good deeds can preserve us from those evil machinations against us.

3. It is therefore as for a reward of doing good that Holy Church presumes to beg protection from all adversity in her childrens way; and, for their better means of doing good deeds sacred to the holy name of God, shee hath to day drawn them all up into a Body, least the enemy finding any stragling souldier of this holy Army, fall upon him at a lonely disad∣vantage. O Piety! O Prudence of our holy Mother teaching us still

To pray in consequence to what we Chri∣stians should be at, according as she preacheth! See how the Prayer above is sutable to this.

On the two and twentieth Sunday after Pentecost.

The Antiphon. Matth. 22. v. 21.

REnder unto Caesar these things that are Caesars, and to God those things which are Gods.

Vers. Let my Prayer, O Lord, &c.

Resp. Even as Incense, &c.

The Prayer.

O God our refuge, and strength, be present (thou the Authour of all piety) to the godly Prayers of thy Church, and grant that what we ask faith∣fully we may obtain effectually.

The Illustration.

I Must confesse that whosoever casts his eye upon the Anti∣phon, (taken out of this dayes Gospel,) and Prayer above, will have small encouragement to think they speak both one sense, and yet we must or make them do so, or in vain we are come thus far towards the end of our Book, and to fail now were to suffer shipwrack in our own haven, after the having escaped many a storm abroad at Sea. First therefore, let us sound the depth of the water in this haven, see the sense of the

Prayer; which in the entrance steers us right, by bidding us call upon the Authour of piety, Almighty God, our refuge and strength; and to petition he will be present to the godly pray∣ers of holy Church; and to grant that what we ask faithfully (sincerely, or cordially) we may obtain effectually, even to the full of our desires. This certainly is the sense of the Prayer, and further Glosse it needeth not, nor God be thanked need we any more to shew it speaks the whole contents both of the Epistle, and Gospel of the day: For see how the trust in Je∣sus Christ, which Saint Paul begins his Epistle with to day unto the Philippians, speaks in other terms that which the Prayer calls refuge; See how the strength of God is that whereby the good work of Christianity in us begun is made perfect, even to the replenishing of us with the fruits of justice by Jesus Christ unto the glory, and praise of God; as this Epistle concludes the Philippians were so replenished. But that which yet more peculiarly appropriates this Prayer unto the Epistle is the sincerity which Saint Paul hopes will be the effect of their Christian charity, and such an effect as to ren∣der them without offence unto the day of Christ. And indeed 'tis this sincerity which opens this cabinet of rich connexion to day between all the parts of holy Churches service; since it is not to be hoped we shall effectually obtain any thing that we do not sincerely (for that is here the sense of faithfully) petition Almighty God; and consequently, if onely the want of sin∣cerity debar us of our hopes, where that sincerity is not wanting there we may hope to speed for all we ask; and this hope being given us in the Prayer above renders this Epistle most con∣form unto the Prayer. As for the Gospel, if we take the words, and do not mark to what sense they drive at, we may boldly say, no Gospel can be more dissonant then this below is to the Prayer above. But if we see that from the first unto the last of the Gospel, there is nothing but a juggle in the Pharisees to intrap our Saviour in his speeches, and then surprise him most when they most do flatter him with the stile of Master, of learned, of upright, of unpartial, even unto Princes, and the like, when yet at the same time we see they aimed at nothing

more then to undermine him, and bring him within the com∣passe of high treason; when (I say) we see this to be the drift of the Gospel on the Jews part, and that our Saviour, seeing the naughtiness of their thoughts, asks them plainly why they play the hypocrites with him? then I presume no man that can tell twenty will marvell to see this dayes Prayer beg fide∣lity; and sincerity of heart in us Christians at least; when we see the Pharisaick Jews are convinced of so grosse an infide∣lity, and flattery, even when they pretend forsooth a tender∣ness of conscience; and when we hear our Saviour recommend the same fidelity which we petition for to day, in command∣ing them faithfully to render that to Caesar which is Caesars, and that to God which is Gods; namely, their pecuniary tri∣bute to Caesar, their religious sincerity to God, and that espe∣cially when they pretend it, (as here the Pharisees did, though they least intended it.) Let me therefore, beloved, beg it as a boon, that you all say this Prayer to day, with such sincerity of heart, as may render it, and you gratefull in God Almigh∣ties sight, and hearing; for then shall we pray most conso∣nantly to what the Church doth preach to day, and then shall we be sure such our petitions will be granted effectually, which are made unto God faithfully; and this assurance we have both from the Epistle, Gospel, and Prayer of this present Sunday. A great content I confesse, after the fear of so great a losse as we were like to be at for making good the grand de∣sign of our work, which as yet comes fairly home when we might fear we had been farthest off.

The Epistle. Phil. 1. v. 6. &c.

6 We trust in God our Lord Jesus, that he which hath begun in you a good work will perfect it unto the day of Christ Jesus.

7 As it is reason for me this to think for you all,

for that I have you in heart, and in my bands, and in the defence, and the confirmation of the Gospel, all you to be partakers of my joy.

8 For God is my witness how I covet you all in the bowels of Jesus Christ.

9 And this I pray, that your charity may more and more abound in knowledge, and in all under∣standing.

10 That you may approve the better things, that you may be sincere, and without offence unto the day of Christ.

11 Replenished with the fruit of justice by Jesus Christ, unto the glory, and praise of God.

The Explication.

6. THe Apostle here speaks in the plural Number, because he writes this Epistle as well in his companions name as his own, in Timothies; though afterwards (himself being onely in Prison, and not Timothy) he speaks to them in his own person, but directs his Epistle as from both, to shew them, that absent, or present, they are both of one mind. The work he confides to have continued is their conversion. By the day of Christ he means the day of Judgement, which is that of his second coming, the first being his birth-day.

7. It is reason indeed for him to conside thus, because as their conversion was by means of God his special grace, so he presumes the same goodnesse of God will be continued which was begun in them; and because he hopes their cooperation will not be wanting to persevere in the faith of Christ, as it was not first to accept thereof. Hence his charity makes him hope this of them with reason, and his faith makes him pre∣sume the other of God towards them. Yet not so that hence the Reformers can infer (as they do) out of this place, that it

is impossible for one who is once called by God, and in grace, ever to lose the same grace, or vocation. The Apostles words import no such thing; onely a religious hope, or confidence he hath they will indeed persevere as they have begun, to love, serve, and honour Almighty God; as his following words testifie in this Verse, because he professeth here that he prayes continually for their perseverance, which argues it is not a thing to be hoped, but by endeavours and pains on our parts. Nay, Saint Paul so plainly speaks to this sense, that he seems to say, least their own endeavours towards this perseverance should not suffice, he hath made it even his hearts desire be∣sides, and applies his personal sufferings to this end, that God moved by his prayer, and persecution may supply what is wanting in them towards perseverance by their own sole en∣deavours. And it is Saint Augustines, and the Churches do∣ctrine indeed, that justifying grace alone sufficeth not toward perseverance, without new favours of more and more grace do inable us to persevere. In the close of this verse the Apostle al∣ludes to the hope he hath of Martyrdom, for the defence of the faith of Christ against those who oppose it, and the con∣firmation of it in those who have imbraced it. And this he means by his joy whereof he prayes they may be made par∣takers.

8. And that he doth thus pray he calls God to witness, and doth this with such earnestnesse, as if he were not himself happy enough to be in the bowels of Jesus Christ, (which is in his bosome in Heaven,) unlesse he might find these Philip∣pians there also; or as if his love to them, and zeal of their salvations were such, that he desired Jesus Christ should have them equally in his breast, or bowels of affection with him∣self. Both these senses this text will bear very well: as also, that by these words Saint Paul professeth he loves them so tenderly, that he cannot expresse it otherwise then by saying it is even with the affection of Jesus Christ himself, following Christ's instruction, Joh. 13.34. Love one another, as I have loved you.

9. Here he prayeth for the superadded grace which above

was said to be necessary to perseverance, which is for their in∣crease of charity: where that abounds there is wanting nei∣ther knowledge of what is the true doctrine of the Church of Christ, nor what is the true sense, and meaning thereof; since by this abundant charity we see the ignorant Apostles were so illuminated, that they could and did penetrate into the ge∣nuine sense of the deepest mysteries of Christian faith, and religion.

10. This alludes to the sense as above in the former Verse, that by their increase in love, and charity they might be able to distinguish between the Apostles Christian, and Simon Ma∣gus his Judaical, and others heretical doctrine, as finding that of Christianity the more powerfull, and efficacious to salva∣tion. It seems by these words, the Apostle thinks the pretend∣ed charity of hereticks is not sincere love, and affection to God, and their Neighbour, but hath a mixture of hypocrisie in it, and makes use of the name of Christ to cover the do∣ctrine of those who indeed are opposite to him, by saying, this or that is Christ his doctrine which indeed is not so, but proves (upon a strict examine) the sense and doctrine of some private spirit that values it self above others, and so to get repute will defend, and spread a false doctrine under the name of the truth. And truly this S. Paul intimates, while he bids them be sincere, not mixing adulterine with true do∣ctrine; for if so, they cannot be without fault, as he desires they may prove to have been at the day of judgement. Nay, so free he wisheth them from any offence there, as they may be neither guilty of giving, nor taking offence, since in true Christianity no man can be hurt but by himself, and therefore should not take offence, or be angry at others upon any occa∣sion whatsoever; angry he means to sin.

11. But instead of being guilty of offence, he prayes they may be repleat (abundantly filled) with the fruits of justice; meaning of all virtues whatsoever, since every virtue is an act of justice, taking justice in the large, and favourable sense, as here the Apostle doth; All which acts we are to practice by virtue of our Saviours passion, and consequently as his

passion was, so must our actions be to the honour and glory of God.

The Application.

1. SAint Paul in this Epistle exhorts the Philippians to per∣severance in their faith of Christ; and that they may persevere, makes it his instant prayer, even when he was ready to lay down his life for confirmation of that Christianity he had brought them to imbrace, and wherein he prayes their charity may more and more abound, and testifie their sincerity and innocency of life not onely here but at the day of judge∣ment.

2. What was then the language of S. Paul to the Philippi∣ans is now the Churches unto us that are Christian Catho∣licks. O what a saintity would that sincerity produce in us, which should carry us on without offence unto the day of doom! And yet we are by this Epistle here exhorted to be no lesse sincere in all the actions of our life, then we shall be in that where every thought (as well as words and deeds) shall be sincerely opened unto all the world: at least beloved if we cannot here be fully so sincere as there we must and shall be, we have another lesse degree yet of sincerity recommended in this Epistle, which may suffice to saint us here on earth; that which we did professe at holy baptisme who were never other then Catholicks, that which we did professe at our conversion who were bred otherwise, when we stood resolv'd to sacrifice our lives and fortunes to the persecutours rather then not de∣clare our selves to be converted to the Catholick Religion. Yes, yes beloved, this sincerity at least is requisite the longest day we live, since there's no lesse an account to be made at the later doom of our walking worthy that vocation, then of our being Catholicks. 'Tis not the name, but the reality, and sin∣cerity of the thing we must account for then, and consequent∣ly now endeavour for. O could this sincerity attend us at our prayers, wait on our words and works, what a saintity would it produce in our souls both in the sight of God and man!

3. To conclude, what is great part of the guilt of every sin that lies upon our conscience but a meer defect of this sin∣cerity in our proceedings? Whence holy Church to day prayes in a language preaching nothing else to us but this sincerity of soul to God and man, when she bids us not hope for what we ask without it, and when she minds us of it in the preamble of her petition, professing God alone to be our Refuge and our strength, and thereby cutteth off all hope of other helps then what he must afford us: so that if we think on what we say we needs must be sincere in this petition, and cannot hope for help from God towards any thought or deed that is not pious and sincere in order to his honour, in order to our own salvation.

Say then the Prayer, and see how home it is to this sincerity.

The Gospel. Matt. 22. v. 15.

15 Then the Pharisees departing, consulted among themselves to intrap him in his speeches.

16 And they send to him their disciples, with the Herodians, saying, Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou for any man, for thou dost not respect the persons of men.

17 Tell us therefore what is thy opinion, is it law∣full to give tribute to Caesar?

18 But Jesus knowing their naughtiness, said, What do ye tempt me hypocrites?

19 Shew me the tribute coin: and they offered him a penny.

20 And Jesus saith to them, Whose is this image, and superscription?

21 They say to him Caesars: Then he saith to them, Render therefore the things that are Caesars to Caesar, and the things that are Gods to God.

The Explication.

15. AFter Christ had told them the Parable of the man coming to a wedding feast without his nuptial gar∣ment, Then immediatly the Pharisees consulted amongst them∣selves how to intrap him in his speeches.

16. For which purpose they send him their instruments chosen for this purpose, men of their own malicious minds: and to make it worse, they send as witnesses against him some Herodians, men of the family, or retinue of Herod, a great friend of Caesars, or of the Roman Empire; because their hope was to wrest out something from him that might be offensive to Caesar, and so to accuse him of treason. Lo their subtle aggresse in calling him Master, whose disciples they ne∣ver meant to be, but rather studied to make themselves masters of his life. By the way of God, they mean here the Law which leads men in the way to Heaven: and since we look on thee as knowing exactly this Law, and as one that is sincere, and will not dissemble with us, and art besides so equal to all men as thou art partial to none, nor wilt flatter any one be he never so great; for by respect here is understood onely impar∣tiality to all, not neglect to any.

17. The reason why they asked his opinion in this was, in hope he might (being a Jew) have been infected with the here∣sie of Judas Galilaeus, even his own country-man, who taught it was not lawfull for the Jews (that were the chosen people of God) to allow any sovereignty, or dominion to Princes of the Gentiles; as if whom God had not elected to be his fa∣vourites, (as he did the Jews) they could not pay duty, or ho∣mage to, be they never so great Princes: and since namely

Tiberius Caesar was a Gentile, hence they did hope Christ would have denied tribute to be due unto him, and so they would have accused him both of heresie at home, and treason abroad.

18. Here we see Christ gives a testimony of his Deity, be∣cause he knows their thoughts to be malicious, however their words are fawning, and flattering: and therefore that he might follow the exact rule of an answerer, he looks upon the intention of the words of the asker; and he tells them plain∣ly of their dissimulation when he rebukes them, and their hy∣pocritical temptations; for though they flatter to destroy him, yet he reprehends to save them. And thus we see an angry God is more profitable then a propitious man, since the one cannot, the other may deceive us, or attempt at least so to do, as here these people did, even when they made the fairest shew of friendship to our Saviour.

19. But Christ, intending to give them a further check by seeming to go yet on towards the snares they had laid to in∣trap him, calls for a piece of that coin which was called the tribute money, being a piece to the value of six pence.

20. And they giving him one of them, he demands whose picture that was which he found stamped on the money; not that he who knew their thoughts before could be ignorant whose coin it was they gave him, but that he was desirous to give them a convincing answer to their capricious question, by taking the ground of his answer out of their own mouthes, and so to stop their mouthes by confounding them upon their own words.

21. They tell him boldly it was Caesars; namely Tiberius his coin, the then Roman Emperour, who had reigned eighteen years, as Saint Luke sayes, c. 3. v. 1. and was descended of Ju∣lius, the first who took the name of Caesar, as all the Roman Emperours did after. Our Saviour hearing them say this, an∣swers in such sort as if he had wondred they could doubt of what they asked, so be instantly replies, (if it be Caesars coin) Give that to Caesar which is Caesars, or rather surrender, re∣store (so reddite imports) to your Sovereign the tribute of

that coin which he gives you to repay it to him; for you can∣not your selves (without breach of the law) make your own coin, but must onely use such as your Sovereign stamps, and gives you as a token it is his, and not your own, because it bears his picture on it as you see. And whereas you asked me this que∣stion with a seeming regard to God, as if you would not have him offended by his peoples paying tribute to Gentiles; know, God expects the tribute of your hearts, and not that of your purses; open therefore your hearts to God, your purses to your Princes, so shall you comply with your duties to both. Not that by this answer our Saviour did determine whe∣ther the Jews were tyrannically subjected to the Roman Em∣pire, for this was a question of some intricacy; but that since he found themselves confesse the coin they had was Caesars, and in using it that they did acknowledge themselves his subjects, therefore he bid them give Caesar what was Caesars, not deter∣mining the crown but at least the coin to be his due. Yet if Christ had determined the crown to be Caesars too, the one hundred years prescription that the Roman Emperours could pretend unto, by a tacite consent all that while on the Jews part, might well have avouched that determination, and pro∣bably our Saviour did so conceive, and so determine too by this answer. Besides, the question was not so much whether they were bound by humane Law, as by divine, for they seem∣ed to pretend conscience, and to think it might be a sin to God for a Jew to pay duty to a Gentile; and to this Christ an∣swers it may be lawfully, and safely done in conscience if a Gentile be their lawfull Sovereign.

The Application.

1. AS in this dayes Epistle sincerity is recommended, so in the Gospel hypocrisie, the contrary vice unto it, is not onely reprehended by our Saviour, but sincerity commended in bidding that be given unto Caesar which is Caesars, and that to God which appertains to God.

2. Nay more, as conscience was pretended for the doubt

these hypocrites proposed, so the command resolving must be conscientious, obliging under pain of sin. O Christians! learn from hence to make a conscience of your actions, learn to let them be sincere indeed, and not in shew alone; so shall you make your sincerity the testimony of your sayntity: if not, your non-sincerity will still accuse you of iniquity.

3. Alas! what boots it to believe in God, unlesse that be∣lief be perfected by the like sincerity in our profession, as ac∣companies the confession of our faith? For as faith without works is dead, so those works that are done without sincerity are rather works of infidelity, then of true Christian faith. What will hope in God avail us, when our actions leading to the fruition of our hope, mis-lead us for lack of sincerity therein? What will that charity befriend us, which is nothing but an unsincere affection to Almighty God, while in sincerity of truth, 'tis but our selves we seek, our selves we love in most of those professions which we make of serving, and of loving God? For remedy of which transcending non sincerity in all our actions, holy Church

Prayes, as above, to day that what we petition with sincere recourse to God, and with the piety of our joynt praying mother, may be effectu∣ally granted, because it is at least sincerely asked.

On the three and twentieth Sunday after Pentecost.

The Antiphon. Matth. 9. v. 22.

BƲt Jesus being turned, and seeing her, said, Have a good heart Daughter, thy faith hath made thee safe.

Vers. Let my prayer, &c.

Resp. Even as Incense, &c.

The Prayer.

PArdon, we beseech thee O Lord, the offences of thy people, that from the bonds of our sins (which through our frailty we have contracted) by thy benignity we may be delivered.

The Illustration.

HOw aptly do we pray to day for the pardon of our offences, and to be delivered from the bonds of our sins, (by the be∣nignity of our Lord) which through our own frailty we have contracted? since in this Epistle Saint Paul weeping complains,

that he finds (even among Christians) such grievous sinners as are enemies to the crosse of Christ, such as make their belly their God, and for so doing have destruction their end, and confusion their glory: and since he labours to reclaim them, by laying his own life a pattern of sanctitie before their eyes, beseeching them to have (as himself had) their conversation in heaven, to emulate the gifts of glory, exposed for reward to those that are good Christians; and incouraging them (the Philippians) that were good to continue so, naming for exam∣ple to the rest, certain godly matrons, Euodia, and Syntiche. But how much more sutable is the Gospell to this prayer? wherein we see the enormitie of sinne set out by the fi∣gure of death in Jairus his daughter, and by the nasti∣nesse of a long continued issue of bloud in another woman: Both which corporall cures the Expositours apply unto a spirituall cure of all sinne whatsoever; when they will have the Jewes to be represented by the dead daughter of Jai∣rus restored to life, and the Gentiles by the woman cured of her bloudy issue; and consequently all the bands of sinne untied, by the benignitie of God, which were contracted through the frailtie of humane nature, when Christ our Lord came to shew mercy, and give pardon not onely to his own chosen people the Jewes, but even to all the Gentiles, to all sinners how enormous soever. Tell me now, beloved, is it not with reason Saint Gregory calls the prayers of holy Church Sacraments, Mysteries, when they are set to the same tune that the mysterious Scripture sings unto the people out of the Preachers mouthes? (for such we may account the Expositours of holy Writ to be) And what marvell if we finde the Antiphon (leading the tune to the prayer) to point at the latter of these two women, rather then at the former, since we have heard this was a Gentile, that a Jew? For hence we that are Gentiles are taught to pray peculiarly for pardon of our owne sinnes, moved thereunto especially by the benignitie of our Lord, who though he first called the Jew,

yet he first converted the Gentile, because (as this Antiphon tells us) the Gentiles faith was stronger then the Jews, and therefore the obstinate Jew shall not be converted, till the latter day, when we are to have onely one shepheard, and one fold of sheep, one Christian Church made up both of Jews and Gentiles: and for that reason we do not distin∣guish in the prayer between them, because as it is now onely our prayer to God, so hereafter it will be theirs, as well as ours, without putting the Church to the trouble of a new prayer upon that occasion of increasing the number of her children. And assuredly that happy time will come (with the greater increase) if we with fervour say this prayer in the mean time; first, for the am••ndment of our own lives, and for the perfecting our selves, (as in this dayes Epistle Saint Paul exhorteth us) and next, for the conversion of the stiff necked Jews, prefigured to day in the after reviving of Jairus his daughter from death to life, (though Christ went first about that wor••) when he had before cured the woman of her twelve years issue of bloud: (first indeed calling the Jew, but last converting him as was said above.) And for further reason of applying this prayer thus to the other service of the day, I remit the pious Christian to the Expositours upon the 20.21.22. verses of the following Gospell. Suffice it here is enough to shew that the connexion of parts in holy Churches services hath not been wanting hi∣therto in some measure or other; and out of that little I am able to find, I doubt not but deeper souls (more habituated to meditation then I am) will retrive much more.

The Epistle. Philip. 3. v. 17. &c. 4. v. 1. &c.

Chap. 3.17. Be ye followers of me, Brethren; and observe them that walk so as you have our form.

18 For many walk, whom often I told you of, (and now weeping also I tell you) the enemies of the Crosse of Christ.

19 Whose end is destruction; whose God is the belly; and their glorie in their confusion; which mind worldly things.

20 But our conversation is in heaven: whence also we exspect the Saviour our Lord Jesus Christ.

21 Who will reform the body of our humilitie, con∣figured to the body of his glory, according to the operation whereby also he is able to subdue all things to himself.

Chap. 1. Therefore my dearest brethren, and most desired, my joy, and my crown, so stand in our Lord, my dearest.

2 Euodia I desire, and Syntiche I beseech to be of one mind in our Lord.

3 Yea and I beseech thee my sincere companion, help those women that have laboured with me in the Gospell, with Clement, and the rest my coadju∣tours, whose names are in the book of life.

The Explication.

17. BE not onely followers of my words, but of my actions: for so he means by bidding them walk (live) as they do, who follow the form of his Apostolical life and actions. Hap∣py instructions for the Priests to do themselves, as they ex∣hort others to do; and in this shew they are truly ministers of the new, not of the old law! whence Christ bid the peo∣ple hear, believe, and obey, but not to do as they did them∣selves, that Mat. 23.4. laid huge burdens on their neighbours shoulders, and would not carry the least burden on their own. Happy sheep, that had now shepherds, who would not onely let them out into the pastures, but defend them from the wolves, by loosing their lives, rather then expose their sheep to danger! as S. Paul did, who in persecution gave his flock a pattern of constancy, even to the death, rather then he would not follow to a tittle his own form, whereby he had taught them born in peace and persecution how to serve God.

18. This verse again argues the Apostle reports to good life, as well as to doctrine, when he tells them here many live contrary to the rule he had framed for them: for though they beleeve rightly, yet they live (they walke) awry, they keep not the direct path of perfection, but follow wayes of their own invention, and are to those so fondly wedded, that rather then leave their own brainsick imaginations, they will even deny what no reason can doubt of. These are Schismaticks and Sectaries, of whom the Apostle often warn∣ed the faithfull, and now (with teares in his eyes) moves the Philippians to beware of them again; and tells them, they are so far from being Christians, that they are enemies to Christ, for so he means here by the Crosse of Christ. And why his enemies? Because they mangle his doctrine in pieces, believing what they list thereof, and rejecting what they please. Of this sort were in those dayes Simon Magus, who

said Christ himself went off from the Crosse, and onely left his picture hanging there; and Cerinthus, who would needs separate Jesus from Christ, and teach that Jesus did indeed truly die and rise again from the dead, but that Christ was impassible, and so went off from the Crosse lea∣ving Jesus there to die. Thus while they invent foolish pieties, they become blasphemously impious; whence it was Saint Paul said, 1 Cor. 2.2. He knew nothing, but Jesus Christ and him crucified, to shew the fondnesse of those who would separate Jesus from Christ, and deny Christ to have suffered at all: whence he calls these the enemies not of Je∣sus, nor of Christ, but of the Crosse of Christ, that is, such as deny Christ to have been really and truely crucified: For beating down of which the Church brought up the use of crucifixes erected in all places. And those also who make such simple imaginations the ground of Liberti∣nisme, Saint Paul calls enemies to the Crosse of Christ; those who teach austeritie of life and mortification to be needlesse, under pretence that Jesus hath suffered all punishment due for sinne, and so p••ofesse it a kinde of injurie and prejudice to our Saviours passion, for any man since that time to use mortifica∣tion.

19. But see the Apostles judgement of such Sectaries, while he sayes their end is destruction: And that you may know he means the Libertines above mentioned, he tells you they are such, whose God is their belly, who worship Dagon, not Jesus Christ, who delight in venery and gluttony. But see the sequel of such worldlings; their glory (sayes the Apo∣stle,) is their confusion; it shall fare with them as with their God Dagon it did, 1 King. 5.4. whose head and hands fell from him upon the approach of the Ark, (brought by the Philistaeans into the Temple of their God Dagon, while the people rested themselves,) leaving this broken-God nothing but the trunk of his body; to shew, that the preservation of his sordid parts were rather a confusion then a glory to them, whilest the instruments of glory, the head and the hands,

(betokening glorious resolutions, and heroick actions) were destroyed. And indeed what so contemptible, so uselesse as a man without hands or head? so while Dagon was thus pre∣served, he had reserved onely his infamy to be his future glory; and this in token the Libertines that are his Adorers, can expect no other end then what is infamous, as this. Let there∣fore such miscreants fear to come near the Christian Ark, the Tabernacle of the holy Altar, lest they be in the sight of God at least regarded but as Dagons ignominious Statue before the Ark.

20. See how farre S. Paul is removed from those sordid, those earthly cogitations, when he tells you his conversation is in heaven, his thoughts are fixed on Almighty God; and by this means teacheth us, that ours should be so too, the form or rule of Christianity being to meditate heavenly, not earthly things, and to hope for no good, but what descends from hea∣ven upon us: whence we may expect to see our Saviour Jesus Christ coming to bring us (at the latter day) the superabun∣dant reward of all our dayes spent here in a holy conversa∣tion.

21. And see the manner how he will impart this reward, declared in these words that follow, by reforming the body of our humility; when our abject, vile, and contemptible bodies shall become beautifull, noble, and glorious in the sight of God, by having them reformed (transfigured) into ano∣ther accidentall, not essentiall form; but remaining shaped as now they are, they shall of corruptible become incorruptible, of passible impassible, of earthly celestiall, of lumpish agile, of dark lightsome; and thus reformed or transfigured, they shall be configured (conformed) also to the body of Christ his glo••y, as who should say, they shall be like, or conformable to the glorious body of our Lord and Saviour Jesus Christ. So immensely doth he love man, that in requitall of the humane nature which he took of us, we shall take, as it were, divine nature from him, while our bodies shall by heavenly glory be like to that of Christ, which hath its splendour not as ours from a created, but as his from an increated glory, by the ir∣radiation

of his divinity, through the cloud of our humanity; there being no personall difference in Christ between God and man, however his two natures differ as much, as the crea∣ture doth from the Creatour. And how this ineffable altera∣tion is made, the Apostle tells us in the close of this verse, namely by that operation of Christ, whereby he is able to sub∣due all things to himself. Happy subjection to that power which glories to exalt what it is able to subdue, and yet loseth not the glory of subduing death, while it gives eternall life to our dead bodies, and glory to our corruption!

Cap. 4. v. 1. It is indeed an apt rise he takes to incourage the Philippians in this fourth chapter to stand firm to his principles, to his rules of good life, which in the former chapter he sayes he framed for them, when for their so doing they shall have the reward as above. No marvell he calls them his dearest, when he professeth they are his joy, his crown, the fruits of his labours, which God will reward with the joyes of heaven, and with a crown of glory, which shall have in it a precious stone of speciall beauty, for every soul he hath con∣verted: And by this we see, besides the essentiall Beatitude, (which consists in seeing God) those that are the means of others souls salvation, shall have an accidentall glory given them, as a particular reward due unto them, not onely for eve∣ry soul they have been a means to save, but also for every good deed wrought by those souls, who have followed the examples of Gods Saints: but how that accidentall glory differs from the essentiall, is hard to say; the words we allow, the things we know not. See how he inculcates here perseverance in good works. Stand, (persist, continue) my dearest, sayes the Apo∣stle, as you have begun, and then you make your selves and me happy indeed, since it is the end that crowns the work; so to begin well little avails, without you persevere in well-doing unto the end.

2. These were two remarkably famous women among the Philippians for saintity of life, and for exhorting of people to the same by their good examples; so the Apostle takes spe∣ciall notice of them, thereby to incourage them to go on, and

others to follow their footsteps: and lest their difference in the wayes of piety and devotion might make a division of minds in them, he exhorts them to be of one mind, to direct their devotions to one end of Gods glory onely, (for that is to be of one mind in our Lord) not to affect singularity, but solidity of devotion, they being otherwise free enough from fa∣ction or discord of mind, though some impertinently inferre hence, they were at variance.

3. It is left by Expositours uncertain who this dear compa∣nion was, though all concurre he was some holy man whom also S. Paul here exhorts: (as he did holy women before) but sure enough it is not his wife; though some hereticks will have it so, yet without all ground, since the Apostle in another place professeth he was not married, but commends those who re∣mained single; (as himself was.) Neither doth it follow, that women in those dayes did preach the Gospel as well as men, though here the Apostle sayes Euodia and Syn∣tiche did labour with him in the Gospel, did suffer for their faith, for their belief in Jesus Christ, and for following the do∣ctrine of the Gospel, and did incourage all others to do the like, by harbouring the Apostles, and by relieving those Chri∣stians that were in want. O that the Ladies of these dayes would give Priests occasion (by following the examples of these two Ladies) to record their holy memories, as the Apo∣stle hath done those of these two pious women! Clement here mentioned, is the same who was the fourth Pope, succeeding Cle∣tus, who had Linus for his predecessour, that was S. Peters immediate successour. The close of this Epistle is liable to misconstruction; some make it the ground of their errour, say∣ing, that those who are once in grace can never fall from thence, and so have their names written in the book of life: (are predestinate, and cannot choose but be saved) But this is farre from the genuine sense of the Apostle, who had before so much inculcated perseverance in good works, as in this Epi∣stle we have heard: his meaning therefore must be, that those who by Baptisme are first adopted children of God, (and by a holy life preserve their favour in the sight of God) are at

last written in the book of glory, as at first they were in the book of grace; as who should say, he did exhort them that were first innocents, to be at last Saints, and so deserve to be finally inrolled Commanders of the heavenly Militia, after they had been once listed souldiers of the militant Church of Christ.

The Application.

1. THe doctrine of sincerity last Sunday inculcated, is this day prosecuted by S. Paul to the Philippians; and lest they should misunderstand him, he tells them plainly, he requires as sincere a Christianity in them as they found to be in himself, while he makes his own rule of life their pattern and example to follow him by; and doth not fear to fright them from their onely nominall Christianity, by declaring those to be enemies to the Crosse of Christ who do not really & sincerely take up the same and carry it, as well as they pretend to do it, who have not their conversation in heaven, while they presume to hope their bodies shall go thither, though their souls be wallowing here in the mire of flesh and bloud. Finally, lest they should be deterr'd from following S. Pauls Rule, out of a despair of arriving to his perfection in Christianity; (which in those dayes was, and still should be Synonyma with saintity) he exhorts them at least to follow the examples of the two virtuous Matrones here set before their eyes, Euodia, and Syn∣tiche, as also those of his sincere companion, (though not an Apostle) and of the rest of his Coadjutors in the propaga∣tion of the faith of Christ.

2. Yes, yes beloved, 'tis a holy sincerity that now our chari∣ty must bring along with her to her journeys end, and there∣fore no marvell 'tis two dayes together inculcated by holy Church; nor can there be a greater sincerity then that to day before our eyes, that of the Primitive Church, and conse∣quently that is it we should endeavour now to have indeed, and not to fain; for as we glory to be Christian Catholicks, so we should endeavour to be as sincerely such as they from whom we are descended.

3. And for as much as holy Church knows rightly well there is no saintity on earth free from iniquity, no sincerity that is not waited on by some hypocrisie or other; therefore while she preacheth perfection, she prudently prayes for abso∣lution, especially now that she draws to the close of her annu∣all piety, now that she brings her charity towards her journeys end, lest vanity runne away with part of her holy labours. For that is the safest step to saintity which tramples on iniquity, & treads it under foot; those stand firmest in the grace of God, that are alwayes begging new favours by asking pardon for old offences; and they shew sincerity of their love to God, who desire to cancell all their obligations to the devil, who are not content with pardon for their guilt of sinne, unlesse they may be loosened from the bands thereof, from their affections un∣to sinne. And for as much as charity is taught to march out of the field of this life with such a sincerity, with such a sincere desire of saintity,

Therefore holy Church brings her towards her jour∣neyes end now praying for it, as above.

The Gospel. Mat. 9. v. 18. &c.

18 As he was speaking this unto them, behold a certain Governour approched, and adored him, saying, Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.

19 And Jesus rising up followed him, and his di∣sciples.

20 And behold a woman which was troubled with an issue of bloud twelve years, came behind him, and touched the hemme of his garment.

21 For she said within her self, If I shall touch onely his garment, I shall be safe.

22 But Jesus turning and seeing her, said have a good heart, daughter, thy faith hath made thee safe. And the woman became whole from that hour.

23 And when Jesus was come into the house of the Governour, and saw minstrels, and the multi∣tude keeping a stirre he said;

24 Depart, for the wench is not dead, but sleepeth. And they laughed him to scorn.

25 And when the multitude was put forth, he entred in and held her hand: and the maid arose.

26 And this bruit went forth into all that countrey.

The Explication.

18. THat is, as he was giving a reason why his disciples did not fast so rigorously as those of John the Baptist did, and as also the Pharisees were wont to do, which were onely voluntary and not legall fasts: Then came in this Governour, who was a chief officer in the Synagogue called Jairus, which signifies Illuminatour, or teacher of the people. By Adoration is here literally meant falling at Christs feet, which yet he did not do before news was brought him by his servants, that now his daughter was dead: lo then he believes firmly, and in te∣stimony thereof prostrates himself, and in the very manner of his language saying, now my daughter is dead, he blames his not believing and asking help sooner; but to make amends for his not hoping Christ could cure his sick daughter, he invites him to go home, and revive her, though she now were dead: not that he doubted but his power at a distance would suffice, but that he had heard Christ was accustomed to touch those whom he healed in Capharnaam; and this was on the sea coast of Galilee, not farre from the same town famous for Christ his miracles.

19. That this is the genuine sense of the verse above is ga∣thered the rather, from Christ his going immediately to un∣dertake the cure, even after the same manner, namely by a touch of his sacred hand; for we do not hear any rebuke given to Jairus for want of Faith, but Christ resting satisfied his belief was full, resolved to give him full satisfaction to his Faith and hope, by reviving (as was desired) his dead daugh∣ter, taking his disciples as witnesses to this his gracious conde∣scending, and working this miracle. Yet this notwithstand∣ing, the Centurions Faith was above this of Jairus, who onely asked a word, (saying, Mat. 8.8. speak the word onely) and held himself not worthy the honour of Christ his entring his house.

20 21. 22. Note, this woman was a Gentile; and it wants not mystery to have the twelve yeares of her diseases continuation upon her here made mention of, in regard it alludes to the twelve years age of Jairus daughter, whom Christ was going to raise from death to life; and thereby gives us to understand, Christ by his ordaining to do those two miracles at once, would let us know, the dead child being a Jew represents the expiration of the Jewish Synagogue by the plantation of the Church of Christ: For as this diseased Gentile fell sick, when Jairus his child was born; so the Gen∣tiles fell to their brutish Idolatry, (figured by the Bloudy Flux) when the Jewes were born to right belief in Abra∣ham: and therefore as Christ went to raise this child from death to life, and by the way first healed the diseased woman; so he came first to the Jewes, yet the Gentiles received and believed in him before the Jewes, whose conversion (or being raised from the death of infidelity to the life of Faith) is not to be till after all Gentiles are first reduced, and then at last even the Jewes shall generally be converted. This is the my∣stical sense of the present story prosecuted in these three verses: onely we are to observe by this womans Faith, that the Gen∣tiles are of much more easie and entire belief then the Jewes: besides this place gives a great ground for the Catholick do∣ctrine of revering reliques; since here the woman was cured

by the onely touch of our Saviours garments hemm: and Eu∣sebius writes, that she, in memory of this favour shewed unto her, made a coat like that of our Saviours, and kept it religi∣ously in her house, and that diverse who were diseased went away from her perfectly cured upon the sole touch of this gar∣ments hemm also.

23. 24. The musick our Saviour found here was onely such as usually in those dayes did accompany all burials. Our Saviours saying the child is not dead, did not deny but she was so, for all that; onely his meaning was, she should live again, and therefore he accounted her death but a sleep in the sight of God, because her soul was not summoned to the barre of Judgement, being to return and lead a longer life in this world: though this saying of Christ might also import his modesty, in not making difficult his works, to get thereby po∣pular applause: However they knew, and so did Christ, the child was really dead to all humane power of recovery, but that they might see death to God, was but as sleep to nature, since he that could out of nothing make all things, could much more easily out of a dead body make a living creature; and so (as to God) death and sleep are much alike, in respect of privation of life; whence it is frequent for Christ to call death obdormition, or sleeping onely: thus he did in Laza∣rus his case, after he was four dayes buried, Joh. 11.44. and thus you see here he doth in this present case of the dead child. But as commonly men judge of all things by outward appea∣rances, and of other mens powers by comparing them to their own; so here these mourners laugh at Christ for saying the dead child was onely asleep, as who should say, they held it impossible for him to revive her; which argues they were sufficiently satisfied she was truly dead to all this world.

25. 26. Note, his bidding them depart, when he sayes, she is not dead, argues that their diffidence in his power did not deserve the honour to be eye-witnesses of the miracle, how it was done, though afterwards they had proof enough, it

was most true; and again, it argues he was not seeking popu∣lar applause, when he went in alone, leaving the company without, taking onely the child's parents and his disciples with him: (S. Mark sayes Peter, James, and John) to shew, it was not ultroneous fasting that conferred sanctity, (of which you heard before) but a lively Faith, and an ardent love to God, wherewith his Apostles were endowed, and so fit to be now witnesses of his, and after workers of as great miracles themselves, though they did not run the vain-glorious wayes of Pharisaical fasting, or the like. Note, the Scripture phrase is here pathetical, saying, Christ held the childs hand; in such sort probably as officers take hold of such as they arrest, to carry away with them, and so shew their power over them: for thus our Saviour seemed to snatch the body of this child from death, and to command her soul from entring into hell, but to animate again the body; thereby to shew, he had per∣fect dominion over life and death. And it seems the manner of this was extraordinary, when the story of it ends by say∣ing, it was divulged all the countrey over, for a famous mi∣racle; though St. Mark sayes, Christ gave the girle to her parents, bidding them say nothing, Mar. 5.43. to shew his modesty, and that he sought not the worlds applause, but onely Gods honour and glory: Yet their disobedience in this was not unseemly.

The Application.

1. THis Gospel of the Jewes and Gentiles Infidelity is (as we heard in the Explication) made a whole Type of all Iniquity whatsoever; and yet is most peculiarly proper to the Epistle inculcating so sincere a sayntity as above: be∣cause as to that sayntity pardon of iniquity is necessary, and this pardon is mystically represented in the raising Jairus his daughter from the brink of death, which is the natural punishment of sinne; so to the said sayntity there is also

necessary a detestation of all affection to sin, which de∣testation is also represented by the cure upon the woman sick of the Issue of bloud, not unfitly likened to reite∣rated or accustomary sinne, which argues a huge affection thereunto.

2. What then more proper for Christians at the read∣ing of this holy Text, then first to procure an act of con∣trition for all guilt of sinne upon their soules, and next to detest all affection to any sinne whatsoever, especially to those which have been formerly to them accustomary? for those are properly bonds which we have sealed to the devil, while we hamper our selves with giving them up as our well advised acts, of our yet most abominable wicked deeds.

3. Say now, beloved, if our holy Mother have not fram'd a fitting Prayer, when to this purpose she brings charity to day upon her knees, preparing her self for the grand account she is next Sunday put in mind to make,

By petitioning, as above, an acquittance of her sinful debts by absolution from the guilt there∣of, and a cancelling of all her bonds to the devil by teating her affections to sin in pieces, and planting her love from hence upon Al∣mighty God above.

On the four and twentieth Sunday after Pentecost.

The Antiphon. Matth. 24.34.

AMen I say to you, this Generation shall not passe, untill all be done: Heaven and Earth shall passe, but my word shall not passe, saith our Lord.

Vers. Let my prayer, &c.

Resp. Even as Incense, &c.

The Prayer.

STirre up, we beseech thee, O Lord, the wills of thy Faithful, that they more diligently preparing the fruit of thy divine work, may receive the greater remedies of thy mercy.

The Illustration.

WE are this day closing up the Ring of our devotion, which we desire all the devotes of our sodality to wear, in testimony they are of that number, who accord∣ing to holy Davids example, Psal. 118.109. have their soules alwayes in their hands, that is to say, who make account their every thought, word, or deed ought to be such, as together

with the same they are ready to deliver up their very souls in∣to the hands of their Creatour; and those souls so regula∣ted as in this sodalitie we are taught, (according to the pat∣tern of the blessed Virgin Mary, Luke 2.19. who conserved in her heart every word that fell from the mouth of her sa∣cred Sonne;) and as we shall then appear to conserve the same, when out of the abundance of his holy word lodged in our hearts we make our mouths to speak: and this we do, whilest all our prayers are abstracts of the Word of God, and all our conversation answerable to those prayers: (as if we can observe the methode of this book, they will be.) And if, be∣loved, you but look upon the first contriver of this devo∣tion, Saint Gregory the great, you will not undervalue it, be∣cause it had so mean a reviver as my self. Know, it was he that called the Prayers of holy Church Mysteries, Sacraments; and surely for this one reason, amongst the rest, because they did mysteriously couch the sense of holy writ, as we have hi∣therto assayed at least to shew; and as to day we hope to make it appear, this prayer above contains the sum of both Epistle, and Gospell following; though I confesse no soul would think it at first sight: for in all the book, there is not any prayer which holds a lesse visible proportion with the holy Text then this; and yet (if I mistake not) we shall find it comes as home, as heart can wish to our designe, when once we shall resolve what is meant by the fruit of the divine work: (for thats the key to all the treasure of Devo∣tion couched in this prayer.) What if we say that fruit is our salvation? since this is a work so truely divine, that there is none indeed but God himselfe can bring forth such a fruit; and yet so good a God we serve, that he is pleased we shall our selves prepare this fruit, and serve it up unto his heavenly Table; while we are bid pray this day, that (since our understandings are already suf∣ficiently instructed in our duties, what they are and ought to be to God) our wills may be stirred up to a performance of those duties, to the more diligent preparing the fruits of the divine work, (the salvation of our soules)

that by redoubled diligence we may receive the greater reme∣dies of God Almighties mercies; meaning, so much of his grace in this life, as may secure us of his glory in the life to come: which when with all the diligence imaginable we do obtain, 'tis still a mercy to us, and must be gratis given, or else we may justly fear to go without it: (so great a work it is to save a soul!) and therefore well is it called a work di∣vine. But what are we the nearer now for adjusting this Prayer unto the Epistle and Gospell of the day? Admit this be the genuine sense of the Prayer above, what report hath it to Judgement, which is the subject of the Gospel? Why, this at least; that the best preparative to save a soul is to remember the dreadfull day of doome: and therefore when the Prayer beggs, to have our wills stirred up to a more diligent preparing the fruits of the divine worke, (the salvation of our soules) the Gospell puts us fitly in minde of the day of Judgement, so to fright us into this diligence, least through our sloth the Judge do want that crop of fruit, which then he comes to gather. And thus we seem to draw a little more neare at least to the end of our designe: But if we reade the latter end of the Gospell, comparing the day of Judgement to the sprouting out of a figg-tree, we shall come nearer yet; and if we hearken to the Expositours upon the 32 and 33 verses of this Gospell, how sweet∣ly they expound that Parable, we shall then come fully home to the sweetest harmonie imaginable between the Gospell and the Prayer. And for the Epistle it is nothing else but an exhortation of Saint Paul to the Colossians (and in them to us) how to prepare our soules to salva∣tion, even in the very language of the Prayer, for exam∣ple, how to fructifie in all good works, that we may at the latter day of doome (whereof the Gospell minds us now) be made worthie to partake of the lot of Saints, to be de∣livered from the power of darkenesse, and translated into the Kingdome of the Sonne of Love, in whom we have re∣demption, the remission of sinnes; in a word, the salvation of our soules, or the ripening of that fruit which we must

with all diligence prepare for the heavenly Table, as bee∣ing the worke of our heavenly Lord. When (I say) we doe consider this, then we shall need no more to seek for a connexion between the preaching and the Prayer of holy Church to day in this period of our work, wherein we were almost at a losse, even now that we stood in greatest need of making good our whole designe, in the close there∣of. And who can marvell now that this sweet Prayer should be suitable to the sower day of Judgement, when we see that dreadfull story in the Gospell closed up with the gladsome Parable of a fruitfull Spring? And why? to shew that to the Blessed, the day of doome is a time o•• Joy, and that the just alone are of consideration with Almightie God. In a word, please but to reade the Expositours upon that point, (as in the glosse below you find them) and tell me then, whether this Prayer doe want connexion unto that glosse of theirs? if not, then you will grant the Prayers of holy Church to be (as Saint Gregory calls them) Sacraments, mysteries indeed of Pietie, but such, as when explained, are sweet as honey, and facile as we can desire: For what more easie now, then to see this Prayer alludes to Judgement, in the same sense that holy Church desires her children should be ready for it; that is, to be prepared fruit for the hea∣venly Table; and by that preparation to be worthie to re∣ceive the greater remedies of God Almighties mercies at the day of Judgement against the corruption of humane nature, namely, his gifts of glory added to those of grace? And thus we shall close up the Ring of our devotion, with the same Christian dutie we began it, whilest, mindfull of the day of doome, we pray our wills may be raised up to an alacritie in our Christian dutie, as they were by the same spirit of Prayer raised upon the same subject on the first Sunday of Advent, which this foure and twentieth Sun∣day after Pentecost inclines unto, in like manner as all parts of a circle bow to meet each other with a plie to cir∣cularitie; and so the dutie of a Christian is then best per∣formed, when (having once begun to serve God well) the

whole continuance of endeavours is still to better that begin∣ning, still to begin anew, where last we did end; (as in this work you see we doe) setting the same feare of our Lord before our eyes in the end thereof, the same memory of the day of Judgement, wherewith we first begun this pra∣ctise of Pietie; which here I tender unto every one of our sodalitie, not doubting but if we live an hundred yeares, we shall find of this devotion, that it will alwayes please though a hundred times repeated over; because the sub∣ject is so sweet, as the more we suck, it comes the sweeter still. And since in the Title of this Booke we called it not onely a Christian sodalitie, but a Hive of Bees, I beseech God, we may find no drones amongst us in this Hive, no lazy Bees, that will not flie abroad to suck the hony of devo∣tion from the blossomes of the word of God, which are grow∣ing in every leaf of this Book, the whole being framed either of the holy Text, or of the Exposition of the same.

The Epistle. Coloss. 1. v. 9. &c.

9 Therefore we also from the day that we heard it cease not praying for you, and desiring that you may be filled with the knowledge of his will, in all wis∣dome, and spirituall understanding:

10 That you may walk worthy of God, in all things pleasing; fructifying in all good works, and increa∣sing in the knowledge of God.

11 In all power strengthened according to the might of his glory, in all patience and longanimity with joy:

12 Giving thanks to God and the Father, who hath made us worthy unto the part of the lot of the Saints in the light.

13 Who hath delivered us from the power of dark∣nesse, and hath translated us into the kingdome of the Sonne of his love.

14 In whom we have redemption, the remission of sinnes.

The Explication.

9. THat is, from the day we heard you were converted to the faith of Christ, upon the hope you had of hea∣ven thereby, as in the precedent verses of this chapter is ex∣pressed; and as soon as Epaphras our fellow labourer in the vineyard of Christ brought us this happy news, and of your speciall love to me and Timothy; From that time we cease not praying for your being still filled more and more with the grace of God, and with the knowledge of his will, (with the acknowledgement thereof) as being done in you by

this your conversion. The Apostle appositely mentions here wisdome and spiri••uall understanding, praying they may be filled therewith, to shew the difference between the folly of pro∣fane learning, (such as was that the Simonians affected in those dayes, meer humane and carnall wisdome) and that sa∣cred learning which Christian doctrine teacheth; for that onely he accounts true wisdome and true understanding, as teaching us to walk spiritually not carnally in the Church of Christ which is the school of Christianity.

10. And praying further, that you may walk worthy of God in all things pleasing, that you may so farre please God in all you do, as to make your selves worthy of him, by receiving no lesse then himself for your reward of so walking. By which we see, S. Paul here piously points at the now Catholick do∣ctrine which the pretended Reformers oppose, of meriting hea∣ven by our good works, (though perhaps this place doth not di∣rectly prove it,) since he speaks of making our selves worthy even of God himself; whereas there be those who teach, we are onely imputatively, and not really or de condigno justifi∣ed by Christs merits, or made partakers of them. Again, lest he should in vain bid us do what he thought sufficient to ren∣der us thus worthy, he tells us in the following words how to be made so, namely, by fructifying in all good works, by reap∣ing fruit out of every laudable exercise, (and others we must not addict our selves unto) and by increasing in the know∣ledge of God, by making it our study better to understand the mysteries of our faith and religion, for thereby it is we come to know God. See here the obligation we have to be daily di∣ligent in learning more and more of Christianity, and not to lose our time in studying fooleries, for thereby we shall ha∣zard the deserving Hell, and not God for our reward.

11. See the sense of this verse explicated in the Epistle up∣on the eighteenth Sunday after Pentecost, for the first part of it; and in the Epistle upon the fourteenth Sunday for the se∣cond part the••eof, because there it is explicated all at large: suffice it to note here, his aim is to stir them up to alacrity even in persecution.

12. And to thank God the Father for the benefit of his grace, which gives them that alacrity: he directs our thoughts to the Father, as knowing they will thereby be more pleasing to his sonne our Saviour Jesus Christ, who made offering of all his own actions to his heavenly Father, thereby to shew us we must attribute more to the goodnesse of God, then even to the passion of Christ, which was dignified from the Deity whereunto the humanity was united. That hath made us worthy, this shews how little we ought to confide in our own merits, since even all the good we do is by the speciall grace of God, and must have its value from God assisting, more then from our selves acting; yet by both together we become worthy of God himself for our reward, as was said above, much more of our share with the Saints in glory: though here the Apostle alludes chiefly to the Colossians being made worthy with other Saints of the light and glory of the Gospel by their conversion to the faith of Christ; which he calls therefore the lot of the Saints, because it is a grace gratis given, and no man can me∣rit his conversion, which the Apostle calls the lot of the Saints in the light of the Gospel, given by God the father gratis, through the merits of our Saviours passion. Or if we shall take the complete sense of this verse, it imports, the lot we have to share with those who live in the light of the Gospel, is the beginning of the accomplishment of that lot, when we shall live and reign with Christ and his Saints in the lot or happinesse they have to dwell in the light of eternall glory.

13. By the power of darknesse is here understood the infide∣lity they were in before conversion, when they were under the command of the Prince of darknesse, as being then in his power. By this Graecisme, or phrase common among the Greeks, viz. the Sonne of his love, is here understood his be∣loved Sonne, the second person of the Blessed Trinity: not that (as Sabellius would have it) Christ was one and the same person with the holy Ghost, proceeding, as he did, by an act of love; whereas we are taught the second person was begot∣ten by the understanding of his eternall Father, and the third (as some Divines hold) proceeded by an Act of mutuall love

between the Father and the Sonne, but all confesse his proces∣sion to be from both, while it is from the Father, by the Sonne.

14. True it is by the passion of our Saviour we are redeem∣ed; but if we ask what it is to be redeemed, we cannot ex∣presse it better, then here the Apostle doth by calling it remis∣sion of sinnes; for as by sinne we were made slaves to the de∣vil, so by remission thereof (which we obtain by Christ his passion) we are made children of God, and are thus redeem∣ed from the captivity of the devil; not unlike to men freed from prison by their creditours remitting unto them their debts, for which they clapt them up: but we are in a more li∣berall way redeemed from the prison of hell (that was our in∣heritance) when Christ (not we) payes the debt, and so it is most freely remitted to us, since we neither did, nor could pay it our selves.

The Application.

1. BLessed S. Paul! we have thee now in half a word; the Colossians were as dear to thee as the Ephesians, the Romans, and all thy other Converts: what thou didst write to one upon the news of their conversion by thy preaching, thou dost in other terms, but in the same spirit write to all the rest. Again, we know our holy mother the Church reads thy ancient lessons every day anew to us, that we her children may be Christian Catholicks like thy happy Converts: And to that purpose she brings our charity to day with thy Epistle home to her annuall journeys end, as the best usher to lead her to this lifes end also, and to the entrance into everlasting life, that of eternall happinesse and glory.

2. See how to day our holy Mother sets us all a preaching to our selves to this effect, while she doth make us pray to God that he will raise up our affections to our own salvations. Why Blessed Jesu? is it come to that? must we be courted to our own felicity? can we be lesse then willing to be sav'd? I dare not say it, but I doubt it much: And therefore holy Church I see petitions it, lest we should vainly think we had advanced

farre, when God Almighty knows the many years that passe upon our heads are like so many labours lost; and therefore at the end of every year 'tis piety to think we do but then be∣gin to wish we were but willing to be sav'd; yet we must wish it faithfully, sincerely, earnestly; and we must pray withall, that God will graciously please to raise our wish to the perfe∣ction of a will at last; that if we value not our selves, we will not undervalue God Almighty, who looks upon us as the ap∣ples of his eyes, as the fruits of all his labours, in creating, preserving, and governing the world and us, in redeeming and saintifying of us, for no other end but to save us at the last; and that at so easie a rate as can be possible, our onely coope∣rating with him to that happy end, our onely being willing be should work in us that saintity we cannot work in our selves without him.

3. To conclude, the many books of controversie in the point of merit may be summ'd up all in this petition of the Churches Prayer to day; so deep, so copious, so facund, and so fecund withall is the spirit of the Holy Ghost, couch'd in those teaching Prayers. What is it else we say defending merit, but that we must cooperate to our salvation; but that the more we do cooperate the greater Saints we are; but that the im∣provement we make of one grace procures us another greater then the former; but that we so take in hand the work of our salvation, as we do not think it is, nor can be any work of ours, but must be still the work of God in us, (though by us too) whose onely part is to be pulling down the greater remedies of his Piety towards us by improving his lesser, and to be draw∣ing from him grace upon grace so fast, untill (by means thereof) we render our selves a fruit of the work divine, as ripe as grace can make us here, & ready then to be transplanted into heaven, where yet the sunne of glory will mature us more, so farre in∣deed, as we shall never fear to be corrupted, but shall hang upon the tree of everlasting life, an ornament to the celestiall Pa∣radise?

Say now the Prayer above, and see how home it is to this construction in it self, to this instruction of us by it, if we say it in the sense above.

The Gospel. Matth. 24.15.

15 Therefore when you shall see the Abomination of desolation, which was spoken of by Daniel the Prophet, standing in the holy place, (he that read∣eth, let him understand;)

16 Then they that are in Jewry, let them flee to the mountains:

17 And he that is on the house top, let him not come down, to take any thing out of his house:

18 And he that is in the field, let him not go back to take his coat.

19 And wo to them that are with child, and that give suck in those dayes.

20 But pray that your flight be not in winter, nor on the Sabboth:

21 For there shall be then great tribulation, such as hath not been from the beginning of the world un∣till now, neither shall be.

22 And unlesse those dayes had been shortened, no flesh should be saved: but for the Elect the dayes shall be shortned.

23 Then if any man shall say unto you, Lo here is Christ, or there, do not believe him.

24 For there shall arise false Christs, and false Prophets, and shall shew great signes and wonders, so that the Elect also (if it be possible) may be indu∣ced into errour.

25 Lo I have foretold you.

26 If therefore they shall say unto you, Behold he is in the desert, go ye not out; behold in the closets, believe it not.

27 For as lightening cometh out of the East; and appeareth even to the West, so shall the Advent of the Son of man be.

28 Wheresoever the body is, thither shall the Eagles also be gathered together.

29 And immediately after the tribulation of those dayes, the Sun shall be darkened, and the Moon shall not give her light, and the Starres shall fall from heaven, and the powers of heaven shall be moved.

30 And then shall appear the sign of the Son of man in heaven: and then shall all tribes of the earth bewaile: and they shall see the Son of man come∣ing in the clouds of heaven with much power and majestie.

31 And he shall send his Angels with a Trum∣pet, and a great voyce: and they shall gather to∣gether his Elect from the four winds, from the furthest parts of heaven, even to the ends there∣of.

32 And of the fig-tree learn a Parable: when now the bough thereof is tender, and the leaves come forth, you know that Summer is nigh.

33 So you also, when you shall see these things, know ye that it is nigh, even at the doors.

34 Amen I say to you, that this generation shall not passe, till all these things be done.

35 Heaven and earth shall passe, but my words shall not passe.

The Explication.

15. BY this Abomination of desolation Christ meant a most abominable desolation; and most probably he allu∣ded to that which was to follow, namely, the Romans sack∣ing of Jerusalem, as a punishment upon the Jewes for having there crucified the Saviour of the world: how horrid and dreadful an abomination that was Josephus his history best de∣scribeth. But mystically we may well interpret this abomina∣tion to be the sacrilegious defiling of the Temple of Solomon, both by the barbarous murders therein committed by the Jews, and the profaning the Altars thereof by the wicked Priests: much more is this abominable, when Christian Priests profane their holy Altars, and become wicked, Isa. 24.2. as the people, so the Priest of holy Church. And the like abomination it is to receive the body of Christ into a sinfull soul; for then he is rather betrayed into the house of the de∣vil, then received into the Temple of the holy Ghost. Not unaptly also this abomination may allude to Antichrist, sett∣ing himself upon the Altars of the Churches to be adored as God. In fine, when any of these horrid iniquities are done, then we may piously imagine the Judgement of God is not far of; since were it not for his mercy sake, these abominations deserved immediate damnation.

16. By this verse is mystically meant, that when good men see these enormities done commonly in the cities, they should flye from such evil cohabitations, lest the houses of the city fall upon their heads, and run out up to the mountains, thereby to shew they are desirous of getting up as near to heaven, as may be, when their houses become a hell unto them: Though literally our Saviour alludes to the advice he after (by revela∣tion) gave the Christians, when Jerusalem was to be destroy∣ed, to flye from Jurie to the mountains beyond Judea; (for

the Roman forces had possessed those hills about Judea) whereas the Jewes hearing of the Romans approaching into their countrey fled all into Jerusalem; God so ordaining it for their destruction, who yet thought they should in that famous city be most safe.

17. They were bid flye from the tops of houses, if they hap∣pened to be there when the newes came of Titus with the Ro∣mans falling upon them, to shew, those powers were to come like a tyde or torrent upon the Jewes unavoidably: and therefore, since in those daies their houses were commonly built flat on the top, and their use was to eat, and walk there as freely as now men do in lower rooms, they were advised to make no stay for getting any goods away, but immediate∣ly to run, and think themselves happy if they could save but their own persons: insomuch that the sudden destruction of Jerusalem is by the Historian described like to Noes floud, to the burning of Sodome with fire from heaven, and to the drowning Pharaoh his forces in the red Sea.

18. This verse followes the strain of the former, by ad∣vising immediate flight without regard to any thing else.

19. This expresseth their danger, who by the reason of children either in their wombs, or at their breasts, could not make speed enough to save themselves, in regard of their burdens retarding their flight: Also it alludes to the severity of Gods wrath over the Jewish Nation, who, to punish their sins, would not spare the innocent infants of that race, but leave all a prey to the devouring sword of the Romans, meet∣ing them in their mothers bellies, or nurses laps.

20. This shewes, the clogg of winter wayes and weather forbids (especially to aged men) a speedy flight, such as was necessary to avoid this instantaneous destruction: and the Jewish Law forbidding any man to walk above a mile (in∣deed half a mile) on the Sabbath, shewes that slow flight was inconsistent with this speedy danger: for though Christ did abrogate the rigour of the Sabbath Law, yet be alludes here to the Jewes and Judaizing Christians, that were hardly

brought off from the superstitions of their old Traditions. Again, Christ here insinuates it is vain to flye on the Sab∣bath, because Jerusalem (and so all) was taken on the Sab∣bath day.

21. There is no doubt but the destruction of Jerusalem was a calamity unparallel'd; for since Almighty God (in revenge of his sacred Sons being butthered therein) had de∣signed this city to exemplary punishment, he was resolved to make the rigour of it such, as resembled rather Hell then any horrour lesse: onely note, that here it is meant the particu∣lar destruction of the Jewes is unparallel'd by any particular nations destruction; not that the finall day of Judgement shall be lesse calamitous to all the world, then this day was to the Jewes alone.

22. This place literally alludes to the Jewes, as the chosen people of God, and so valued by him above all others, that he seems to say, if they be safe, none else are in danger, be∣cause them chiefly he desires to preserve; yet seeing they will not be gained by him, he then converts his love to the Gen∣tiles: and in this sense he goes on; meaning, unlesse the daies of the Jewes subversion by the Romans had been shorten∣ed, no flesh (no Jew) in all the world should be saved, but for the elect, for some very few converted Jews before, for some in this confusion of their overthrow, and for others reserved for conversion in the latter daies to make one Church, as also for respect to many Christians amongst them, God ordained that Titus the Commander should put a limit to the fury of the sword, and after a time should give quarter even to the Jews, insomuch that (as Josephus writes) fourty thousand of them by the mercy of Titus were saved; and but for this, not one Jew in all the world either would or could have esca∣ped the sword, so inveterate was the hatred of the Romans to that persidious Nation: Hence we see the power of even a little virtue in man, how great a sway it bears with God, that for never so little good he averts a huge deal of mis∣chief.

23. Many conceive Christ here passeth from his report

to the destruction of Jerusalem, and falls on the day of ge∣neral Judgement: but it is not so; for by the word then he professeth to continue his former sense: and this suites well; for then the Jews knowing the time of the Messias to be at hand, to save themselves, and to flatter such as usurped the properties of the Messias, they (when persecuted by one par∣ty) would flye to this other, that adhered to such impostours as then boasted themselves to be the Messias: so our Saviour, to prevent danger to such as might be carried by this meanes to infidelity, foretels them what arts would be used to in∣snare them. And there were three eminent men of this wick∣ed faction, Eleazar the son of Simon, Jehu the son of Leviah, and Simon the son of Goriah, each of these strove to be re∣puted the Messias; to these therefore and their flatterers this verse alludes, for these would be called Christ, as the true Messias was.

24. See how this verse verifies the sense of the former; for of these and such like men, even of Arch-hereticks in future times also our Saviour speaks here: and such were David George, and John of Leyden, (King of the Anabaptists) pro∣claiming himself to be Christ, and sending about his twelve Apostles, till he was taken in Westphalia, and burnt alive for his abominable heresie. The signes here mentioned shall be those of witchcraft, and other cheats to delude the Faith∣ful people; as Simon Magus by these arts cheated Nero and other Romans, till by S. Peters intercession he was brought down from the high pitch of his artificial wings, and dashed his feet in pieces, to shew, Gods Saints are above the devils in∣struments, since by St. Peters prayer he was made unable to go, who by fraud pretended a power to flye. When he sayes by these arts the Elect shall (if possible) erre, he meanes it is not possible, morally speaking, that when God pleaseth to assist his chosen people, any fraud of the devil himself can delude them; though in a physical sense there is no impossi∣bility thereof, since even grace notwithstanding, men have physical power to sin: yet supposing God have predestinated any to salvation, then that may stand with infallibility by

supposition, which absolutely speaking would not do so. Note, the Reformers fondly obtrude this practise to us, by exposing the B. Sacrament to adoration; since therein we expose one∣ly an invisible Deity, whereas here our Saviour beats down the exposing any visible God in mans shape, any to be Christ but himself: and that he left himself thus to be adored till the worlds end we have it avouched from the Apostles, who did practise, and preach this duty to be done to the B. Sacra∣ment.

25. He means his prediction to after ages, as well as that to the Jewes of their impostures; so this warning serves us to beware of heresies and their divulgers.

26. Christ here alludes to Simon Gerasenus son of Goriah, who went into the desert and mountains, raising forces, un∣der a pretence he would (as the Messias) vindicate the injuries done to the Jewes by the Romans: the like did Eleazar above men••ioned, and John, leaders of the Zelotes; onely they pretended in caves, and vaults, and chambers to supply the open worships due unto them in Churches, and this with promise to restore them, as by the Messias they did hope to be restored, and thought their Captaines to be indeed Messias.

27. No the true Messias comes not thus couched, but his coming shall be as visible, as undoubted, as the lightening breaking in the East, and seen even to the West: here indeed he alludes to his second coming in the latter day, when the world shall be all on fire from East to West.

28. This he likens to be as sudden upon men, as the Eagle is upon her prey: and though some think he onely means the noble Eagles, that feed not on dead food, but on living; yet his words incline to the vulturine Eagle, which Aristotle men∣tions, and tells us he feeds on dead bodies, and discovering them by the smell, is as soon upon them, as if he see them presently. Christ seemeth to humble himself to this sort of Eagles, both in regard of his own body, which was dead to purchase mans life; and in regard it suites better with our corruption, which at the latter day is the prey of this Eagle

Christ Jesus, who comes as fiercely upon all mankind (then corrupted in their graves, when summoned to Judgment,) as the Eagle doth upon his prey, that lives by carrion; to shew us, there is then no hope of mercy if we prove corrupted car∣rion, but we must be delivered over as a prey to the devouring Eagle, meaning the Judge, converting corruptible into incor∣ruptible flesh, their unsavoury bodies into sweet incense, to burn (and never be consumed, nor tormented) before his sacred Deity.

29. See how he falls from the particular devastation of the Jewes to the general destruction of the whole world, telling us hence forward the signes of this, as he did before the signs of the other; favouring in a sort the errour of the Apostles, who did believe by his speech the day of Judgement should follow immediately after the destruction of Jerusalem: though indeed he speaks thus to terrifie men from sin, who after it may immediately fear Judgment; and to shew, that what to us is long a coming, to God is ever present: so he falls out of the one into the other, as if they were both linked together. The Sun shall be darkened, by which he meanes there shall be prodigious Eclipses before this dismal day, and strange inter∣positions of vapours, to shew the dark effect of the child of darknesse, sin. The Moon, having no light but from the Sun, can give none when the Suns light is not seen. The Starres shall seem to fall, but cannot do so, for each one is bigger then the earth; yet what with comets playing in the ayr, what with the dazzeling of our eyes in that circumstance, the starres shall seem to fall upon us. Mystically understand by Sun, Moon, and Starres failing here, the fall of greater and lesser lights in holy Church by the terrour of the persecution of Antichrist at this time: by the virtues of the heavens being moved, un∣derstand their usual influence into the creatures of the earth to be disturbed; yet some others think, the very Angels, the movers of the heavens, (and so called their virtues) shall be, as it were, afraid they do fail in their offices, seeing the usual course of nature inverted, which may seem even to discom∣pose their constant and unmoveable natures; not that indeed

it shall be so with them, but onely it may see•• so to us.

30. This sign all allow to be the Crosse of Christ, which for three causes shall then appear; first to shew Christ came to the glory of being Judge over all the world by his former ignominy upon the Crosse; secondly, to shew, he was truly crucified on the Crosse for all mens redemption, and therefore brings it now to confound those who were ungrateful for such a benefit, especially the Jewes; thirdly, to shew that all who were religious worshippers of him, and of his holy Crosse, should now march under the banner of it into the Kingdome of heaven: whence it is probable, the very self-same Crosse that Christ dyed upon shall be then made up, and placed there: (a thing not harder then for the dead to rise.) By the bewail∣ing of all tribes understand, that some of all tribes shall be in a bewailing case for their inevi••able misery then laid before their eyes: By the son of man is understood Christ Jesus him∣self, coming (after his sacred banner is displayed) in the clouds, for three reasons; first, to moderate the infinite splen∣dour of his glory; next, because a cloud is a type of the hid∣den mystery of his Deity; lastly, because he shall have his judiciary Throne placed in a cloud, wrought out into the form of a moving chariot, so that a cloud shall be both his seat and his footstool, whilest in the ayr he appears to all the world below on his Throne of Judgement. He shall then come in great power, to shew, he could have done so too when he came a weakling, and alone into the world at his Nativity. In great Majesty, by the attendance of all the quires of Angels, and blessed Saints waiting upon him.

31. This verse doth not keep the order of Judgment, but tells the manner: True it is this shall be, but not after Christ hath appeared, for it shall be done before that, and many other of these signs; so it is put in here, lest the story should come short of truth, not to observe the order of the passage. This gathering of the elect from all corners of the world, and from heaven it self, even the highest and lowest saints there, argues the care God hath of them, and that no distance of place can hinder them from coming to him, who sends his Angels to

bring them for their reward: it tells us also, we need not pro∣claim our own good deeds, God sees them, be they done and kept never so secret to avoid vain-glory.

32. What was literally said before, is now anagogically prosecuted, by the example of a fig-tree, which never springs, but when the heat is strong, that so the fruit thereof may be securely ripened, and not nipt with cold, and because it is a tree bearing great store of fruit: so the Sun of Justice appear∣ing, the earth yields up all her fruits, all the Saints thereof, and presents them to the Sun that must mature them for the table of his heavenly Father, when the summer of the resur∣rection comes.

33. This example he useth to shew, that however Judge∣ment be terrible to those that are in sin, yet to the just, and to God himself it is as welcome, as the harvest which brings in the treasure of the year, and the fruit of time into the barnes of Eternity. And that we may be frighted from sin, we are foretold many of the calamities we see in all ages, are like some of these fore-running signes to the latter day; so we may religiously fear our particular Judgement at least is at hand, and when all the signes are fulfilled, we may be as sure the general will follow, as we are sure the ripening Sun is near, when the fig-tree sends out her sap from her wary root; or mystically thus, when in the cold winter of Antichrists per∣secution, we see the Saints (the spiritual fig-trees of holy Church) put forth with confidence their leaves and buds of sanctity, we may rest assured those wise figge-trees are not de∣ceived, and then it is time for sinful fools to repent themselves, lest (if not then) it be too late for ever so to do.

34. This verse onely imports, that before the end of this world these signs shall be seen, and this Judgement shall be unavoydable to mankind, for that is it he means by this gene∣ration.

35. The heavens and earth shall passe, that is to say, shall be changed from the present state and condition wherein they now are, and whereunto they were ordained but for a time; so that their after state shall be of a farre other nature, liable to none

of these changes, which are now frequent in them, accord∣ing to the present exigence and series of causes. Others un∣derstand by the last words of this verse, our Saviour speaks here comparatively, as if it were more possible for the settled course of heaven and earth to fail all at one instant, then for the least tittle of Christ his word to passe unverified: and this sense is not improbable, being that which S. Chrysostome avows.

The Application.

1. LOok how the Christian year begins so must it end, with fear and love. These were the plying virtues to the will of God that we begun the Rules of this sodality withall on Advent Sunday, see the same virtues ply into the perfect circle of the year to day, they bringing us to the end of our annuall devotion which began it; but with this difference, fear led us then unto the duty of our love, now love hath brought us to the duty of our fear; then we remembred our Judge that we might love our Jesus, now we have loved him we need but fear him in respect of others, who do not truly love him; be∣cause it love bring us to the Judgement-seat, we may be sure to find a loving Judge such as will never damn us: It is the ora∣cular edict of his own veracity; I love those that love me; and again, it was the first love-lesson we were taught when charity began to march upon her own leggs, on the third Sunday after Pentecost, 1 Joh. 4. v. 17. Perfect charity fears not judgement: (meaning sure for her own particular) Yet must have still a fear thereof in regard of others; and she may fear too, in her own behalf, but that need onely be a fear she doth not love enough.

2. It was no doubt with this designe our Saviour ended the frightfull story of judgement with the comfortable parable of the springing fig-tree, to shew our charity, that finall day is dismall onely to the damned souls, to those that know not what it is to love their Jesu-Judge. We see the holy Fathers make that exposition of it: And we know that every creature groans for grief at the delay of that relieving day, Rom. 8. v. 22. when

they shall all be eas'd of their obedience to the disobeying man they are made subject to, and when they shall be set to a new series, and frame again, to be ever consistent in their severall degrees of perfection, without vicissitudes of fading to re-flou∣rish: those alterations were their punishments for mens pre∣varication, and for working corruption in his body, who by sinne had corrupted his own soul. Judgement is therefore the longing of the just, to see that justice done at last which is dif∣fer'd so long. And indeed all present chastisement is mercy in comparison of that finall punishment, which is therefore eter∣nall, because the wicked are unalterable in their malice, and so force a rigorous judgement from the bowels of a mercifull Judge.

3. To conclude, what other sense can holy Church have of this latter day, when at the preaching on that frightfull Text she makes us such a comfortable prayer, as bids us beg tho greater remedies of Gods piety then, his continuall gra∣ces, the gifts of his glory at the day of Judgement, to candy the confections of his graces, to embalm the bodies of his Saints, and make them uncorrupt as are their souls? And all this favour she confidently bids us ask in recompence onely of our willingnesse to ripen our selves in the Sunne of his holy grace, that he may make us fruits of eternall glory, and by our co∣operating with him, give us the rewards of his own operations in us; whom he makes labour in his vineyard here a while, that he may set us in eternall rest at his own heavenly table: where though he be pleased to delight in us, yet we shall be the onely gainers, by enjoying him; for he gets nothing but to be content that we get all, by being but willing to present our selves to him as the humane subjects wherein he is pleas'd to produce the di∣vine work of our salvations, while he is satisfi'd to call us his fruit, that he may be our food for all eternity.

Thus we are taught in the prayer above, and may, say∣ing it with the same spirit that made it, saint our selves, as is desir'd we should by the holy Ghost, who gave us this sainting prayer for that holy pur∣pose.

FINIS.