Sweete thovghtes of Iesvs and Marie, or, Meditations for all the feasts of ovr B. Saviovr and his B. Mother togeither with Meditations for all the Sundayes of the yeare and our Sauiovrs Passion : for the vse of the daughters of Sion : diuided into tvvo partes / by Thomas Carre ...

THE FIRST MEDITATION FOR THE XXII. SVNDAY AFTER WHITSVNDAY

The Pharisies consulted among themselues to intrappe him (Iesus) in his words Matt. 22.

THE FIRST POINTE.

CONSIDER that though there be nothinge more conducing to mans good, then to haue a doci∣le mynde to take counsell, and a readinesse to aduise amongst our selues before we sett vpon any things of mo∣ment: according to that of the Prouerbes: I wisdome dwelle in counsell: and againe, sal∣uation is found in much counsell. So is there nothing more pernicious, then when ma∣ny heades conspire togeither to contriue mischeife, to supplante their Christian brother, to tempt Christ, and persecute Christ in the persons of his faithfull, as the Pharisies and Herodians did by their wic∣ked counsells, in his owne person, stri∣uing to surprise him in his words.

[Affection.] Happie are those peaceable and prudent soules, who affect not runing to their owne ends by their owne counsells alone, but humbly beleeue that many eyes see more then one, and thence vna∣nimously conspire togeither, to consulte and execute, by common consent what is behoofull for the common good, ac∣cording to euery ones state and calling. In the middst of such a companie God will surely be found, to streame his blis∣sings vpon them. But contrarily, accur∣sed be that Pharisaicall way of conspiring togeither, against our Lord, and his Christ or Christian children, with designe to sur∣prise them, in their words innocently vtte∣red: to represent their well meant actions in an odious way: to sowe misintelligence amonge friends, and putt them at a di∣stance. God, certainely will vtterly de∣stroye such impious counsells and con∣sul••ours.

THE SECONDE POINTE,

Master we knowe thou art a true speaker, and teachest the way of God in truth &c. for thou dost not respect the person of men.

CONSIDER that the result of their fraudulent counsells, was meerly by falsehoode and flatterie to come to their wicked designes. They call him master, whom they seeke to destroye. They flat∣ter him with the opinion they haue of his veracitie, or speaking the truth, while their true ayme is to catch him speaking false, in saying, that Tribute ought not to be payd to Cesar. And so make him guiltie of treason. They tell him he is noe excepter of persons, to induce him to speake more freely against Cesar, as being a person who would be partiall to none, not euen to the highest power in earth.

[Affection.] O impious pietie! ô accur∣sed flatterie! O damnable vse of truth! He is indeede your Master, and Sauiour, who∣se death you conspire. He is not onely a true speaker, but euen, Truth it selfe▪ whom you seeke to calumniate. He is in verie deede noe excepter of persons, and

and therfor he would haue iustice done to all men: To whom Tribute, Tribute: to whom custome, custome: to whom feare, feare: to whom honour, honour. He is Truth it selfe, and therfor doth deteste a fawning double tongued mouth. Thus doe the wicked misimploy sa∣cred truth to worke their malice. But let vs, my soule, striue to make a better vse of it. Let vs looke vpon our Christ as Truth it selfe, with adoring loue. Let vs reuerently heare him, as teaching the way of God in truth, and incessantly followe him in the odour of his sweetnesse.

THE SECONDE MEDITATION FOR THE SAME SVNDAY.

Render what is Cesar's to Cesar.

CONSIDER that our Sauiour by this short lesson teaches all that be∣longs to iustice betwixt man and man; sin∣ce iustice indeede is noe other thinge then willingly to giue euery one his owne. To Cesars, Kings and Potentates, tributes and other duties according to lawe and custome. To Prelates obedience accor∣ding to Canons, Rules, and Constitu∣tions!

To Parents honour, and obedien∣ce according to Gods Lawe. To our el∣ders deference and respect: To the poore and distressed compassion and assistance: and loue to all men in generall.

[Affection.] Who fayles, my soule, in any of these particulars, fayles in pointe of Christian Iustice, and vainely flatters himselfe with the opinion of being perfe∣ctly iust. No, Pay we otherwise what we will euen to God himselfe, vnlesse Caesar also receiue his right, God is not appayed, because his decree is not obserued; giue to Caesar what is Caesars. Doe we then de∣fraude the Prince of his iust tributes and impositions; or transgresse his penall lawes made for the weale of the Land? We are vniust. Doe we fayle in obedience to Pre∣lates and Parents commandes, while they trench not vpon Gods parte? We are vn∣iuste. Doe we refuse respect and preferen∣ce to our ancients; finde the poore noe place in our hard hartes; haue we noe loue for our Christian brother? We fayle in one halfe of the law, Caesar is not payd his parte: in a word, we are vniust.

THE SECONDE POINTE.

And to God the thinges which are God's,

CONSIDER that if the tribute coi∣ne was iudged by our Sauiour Iesus to belonge to Cesar, and therfor ought to be rendred to him, because it was mar∣ked with his picture and inscription; much more doth man belonge to God, and ought in all iustice to be rendred to him, since he was made by him, to his owne likenesse and similitude, conserued by him, redee∣med by him. If we liue and moue, it is in him. If we conceiue a good thought, haue a good will, or doe a good worke, they are but all effects of his grace and bountie. All that we haue, or are, are tru∣ly his, most iustly therfor are we bound to render all to him.

[Affection.] God alone is the souueraigne Authour and conseruer of our Beeing: he alone the absolute Superiour of the whole man: to him alone are our whole selues, and obediente submissions due in all thinges, at all tymes, and in all cir∣cumstances, without limite, without re∣serue. And therfor we cannot without in∣iustice,

depriue him of any parte of our selues, be it our thoughtes, words, or wor∣kes: because the Arrest is giuen. To God the thinges which are Gods. And what haue we, my soule, or what hath the greatest of men which he hath not receiued: We cannot then depriue him of them without robberie: nor glorie in them, as our owne without vanitie.