To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
There shall be signes; in the sunne, and the moone and the starrs: and in the earth distresse of nations, for the confusion of the sound of the sea and waues, &c. Luc. 21.
CONSIDER that there are two Aduents, or comings of Christ, intimated in this Gos∣pell, and celebrated in the holy Catholike Church. The one of feare, when he shall come in dread full maiestie to iudge the vniuer∣sall world: to thend that by whosome
feare, the forerunner of wisdome, the heartes of her children may the better be prepared to receiue hym by loue in his first coming by his gracious Incarna∣tion, when he comes in humilitie and infirmitie. Nor is there a better way to secure our selues against his dreadfull maiestie in that, then by imitating his abismall humilitie in this.
[Affection.] Let vs then, my soule, vpon the first sommons of that dreadfull day, rowse vp our selues from the sleepe of negligence and sinne, and without fur∣ther dallying and delay, fall seriously vpon the studie of our Master Christ his first lesson, humilitie; knowing with S. Pau∣le, that now it is the houre that we ought to ryse, being called vpon by our holy mothers care. Now I say, euen now; at this verie houre, because the youngest, the strongest, the wisest of vs all, knowes not whether the next houre will be allo∣wed him yea or noe.
CONSIDER the dreadfullnesse of that second coming, by the astonish∣ing
forerunners of it, as they are put downe by the pen of the holy Ghost. Ther shall b•• signes in the sunne, and in the moone, and the starrs, and vpon the earth distresse of nations through the confusion of the sound of the sea and waues. Behold the wrothfull iudge doth not yet appeare, and yet the sun∣ne is obscured: the moone refuseth to afford its light: the starrs fall from the heauens; the earth quakes: the sea rores; all is in confusion on all sides: to witt, what was fore told by wisdosme, begins to be fulfilled: The round world shall fight with him against the senselesse: and he will arme his creatures to the reuenge of his enemyes.
[Affection.] I haue sinned against thee, ô my dread lord, I haue donne impiously in the sight of thee, my deare father: I haue committ iniquitie, before the face of all thy creatures: Noe wonder then they all ryse vp against me, disloyall wretch that I am. Alas there is nothing in me but confusion and rottennesse: nothing that is able to abide the strickt tryall of thy sterne iustice, vnlesse thy mylde mercy come out before to pre∣uent it. Mercy deare lord, mercy, Per∣mitt not the poore soule which thou hast
daigned to loue, and which has noe other hope but in thee, perishe in thy anger, mercy, mercy, mercy.
CONSIDER further the dreadful∣nesse of the same coming, by the wonderous effects it seemes to worke in men and Angells. In the Angells; for the heauenly powers, (goes on our text) that is, the Angells themselues (though otherwise secure in themselues, and ab∣solutly possessed of beatitude) are mo∣ued with a certaine admiration and re∣uerentiall feare, by the apprehension of the approch of the wrothfull iudge; the exactnesse of his iustice, ād the multitudes of those that are to be iudged. And in men, since they shall euen wither away, with a dreadfull expectation of what will be∣come of them and the whole world.
[Affection.] O poore sinfull man! o thou who finds thy conscience ouer burdened with so many disloyalties against thy deare lord: tortured with such multitu∣des of crymes against thy dreadfull, all∣sceing, euer-liuing iudge. Alas! What
will then become of thee, when the ve∣rie Angells shall quake with feare; the Angells who are neither guiltie of sinne or euen can sinne: the Angells who al∣wayes performed the will of their lord: the Angells who are in the sure possession of his glorie. What will become of vs, my soule, who are guiltie of so many imperfections, palpable negligences, and heynous crymes (makaing a short refle∣ction vpon the course of our whole lise)
[Resolution.] I will therfor iudge my selfe, while there is yet tyme &c.
And then shall the sonne of man appeare in the clouds of heauen in much power and Maiestie.
CONSIDER, that if the signes and prodigies which fore run the coming of the all-powrefull, all-sceing, and most iust, and wroth full iudge be so dread full, with what astonishment, horrour, and vtter confusion must his presence needs strike sinfull man, his mortall enemye, who crucified him againe and againe with
his vices and concupiscences, and trode the sonne of God vnder foote? His pre∣sence I say, accōpaigned with such daun∣ting circumstances: Clouds and fogges shall inuiron him, saith the Royalle Prophete: and fire shall streame out before him, and fire his enemyes round about, while the mountaines melt like waxe before his angrie face.
[Affection.] Alas! who will haue assu∣rance enough to be able to stand to see this dreadfull coming? who would not sue to the mountaines to fall vpon them and hide them from so daunting an as∣pect? Or euen pray with Iob to find protection in hell till his furie be past: because the furie and anger of that man shall spare none in that day. Ah my sou∣le! He sees all that hath past from the begining of the world. He is most iust and will spare none: he is all powerfull, and none can resist his decrees. It is hor∣ride to fall into the handes of a luing God. Yet all this we must all stand to see. How necessarie is it then to prouide in tyme? Let my resolution be made accordingly.
[CONSIDER.] That if the approche of the iudge proue so dreadfull, what will his finall doome be? If we haue not courage enough to stand to behold his dreadfull face; how shall we be able to stand to heare his reuengefull sentence which is without repeale? And yet truth tells vs (as saith S. Paul, without ex∣cepting any one) that we must all stand before his Tribunal. And heare that dis∣male curse pronounced against the wick∣ed; Begone you accursed of my father into eternall fire, &c.
[Affection.] Heauen and earth shall passe, my soule, but the word of God remay∣nes inuiolable and vnchangable for euer. We shall all heare this dismale sentence pronounced against the sinner. Begone cursed of my father: but whither? into euerlastaing fire. O horrour of an eternally damning Doome! Ah who shall be the obiect of this endlesse wroth? Who shall be the accursed subiects vpon whom this reuengfull sentence shall be executed? This lyes hidd in the abisse of Gods iust iudgementes. But who ought to be so
secure as that he should not freely be∣stowe all his substance to buy out his par∣don? Who would not abandon all plea∣sures to auoyd this eternitie of fire? who would not imbrace all paines and pressu∣res, to purchace securitie against that day of anger? Yet why art thou sadd, my soule, and why dost thou trouble me? Our God is the God of mercy, and his mercy out-speakes all his workes. we are yet in the tyme of mercy. He wiskes not the death of a sinner, but that be should be conuerted and liue. Resolution.
But when these thinges begin to come to passe look vp, and lift vp your heades because your redemption is at hand.
CONSIDER, that as the horrour of the sentēce pronounced against the wick∣ed is most dismale; so is that which the iust shall heare most comfortable and blisfull: Come you blessed of my father, receiue the Kingdome prepared for you &c. Then shall appeare in the face of the whole world, the difference there is betwixt the iuste and vniust; the sainte and the sinner. Then
shall the iust man with excesse of ioye, lift vp his longe deiected heade, and see his redemption accomplished.
[Affection.] O, my soule, what harte is yet capable to conceiue, with what transports of blisse we shall be replenish∣ed vpon the hearing of this heauenly inuitation: come, saith our Sauiour, you blessed. But of whom? of my heauenly fa∣ther. O rauishing benediction! come recei∣ue. But what? nothing that is light and momentanie, but exceedingly aboue measu∣re an eternall waight of glorie. Come and receiue, a kingdome, an heauenly king∣dome prepared for you, purchaced by the merites of my passion. Come, enter into the ioy of your lord. Ah my soule, should we vpon the purchace of this bestowe all our tyme, all our care, all our substance, we should then repute it as nothinge, in comparison of the ineffa∣ble happinesse which we shall then be possessed of for euer and euer.
And when Iohn (Baptist) in prison, had heard the workes of Christ &c. Matt. 11.
CONSIDER, that though the∣re was none amongst the sonns of women, either greater, or better, or dearer to the sonne of God: none more innocent, more au∣stere, or none imployed in a more di∣uine and necessarie function, to witt to forerun Christ, and to preach his coming to the people; none hauing lesse commer∣ce with the, world; yet we find him in persecution, in prison in chaynes; to manifeste to all men this diuine truth: that all they which desire to liue piously in Christ Iesus, shall suffer persecution.
[Affection.] Let vs then, ô my soule, be so farre from lookeing strangely vpon,
or falling out, with the persecutions, temptations, contradictions, and crosses, (be they of what kind soeuer) which Gods sweete and euer iust prouidence, permitts, euen strangely sometymes to fall vpon vs: that contrariwise, they may euen proue matter of ioy to vs. We are not better then S. Iohn, more saintly, more innocent, but contrarily miserable sinners; and yet behold him in persecu∣tion, in prison, in chaynes. We ayme at a pious life; and Truth assures vs this is the way, because thou wast aggreable to God; euen there for it was necessarie that temptation should trye thee. Our designe is to raigne with Christ, and to raigne with him, we must suffer with him. Resolution. Say then, be thou euer blest, ô lord. If we haue receiued good thinges from thy bountifull hand, why shoud we not suffer euill thinges? Sit no∣men Domini benedictum.
CONSIDER, that though they can keepe his bodie captiue in chaines, yet his better parte is at libertie, his
mynde is still free and imployed about what he was sent for. He cannot now in person preach to the people; and with that he has patience, but he can send his Disciples to heare Christ preach, and in that he fayles not. There is noe restraint; noe want of commoditie of tyme or place, that can hinder a right harte to goe out to seeke Christ, to heare him speake to it, and it to him; to stay with him reioyce in him, and happily in fine performe its dutie.
[Affect.] My soule, neuer be perplexed and troubled, that thou canst not actual∣ly performe what thou truly desirest. It is our heart, not our body, which God desires. Our workes without our wills, may want rewards: but our true desires neuer. Canst thou performe what thy obligation oblidges thee to? Be ware to fayle in it. Art thou hindred; by the malice of men, by sicknesse, by obediēce, by charitie? Neuer murmure at it. None is lesse perfecte, for omitting what he cannot mend: for what Gods prouiden∣ce hinders: for what obedience inioynes: for what charitie commands. Let thy heart stand right, and all will goe right
in all places, tymes, and occasions.
Art thou he who is to come, or must we expect an other?
CONSIDER that S. Iohns Disciples were sent to Christ to know frō him selfe, by word of mouth, whether he were the true Messias or not: but he in lieu of words makes his workes answer the question. Goe saith he, and relate to Iohn what you haue heard and seene: The blind see; the lame walke; the lepers are made cleane, the deafe heare, the deade ryse againe, to the poore the Gospell is preached &c. This silent ans∣wer is more full, more forcible, more satisfactorie, then words could euer ma∣ke it: according to that: if you beleeue not me, beleeue my workes.
[Affect.] My soule, let vs striue alwayes to make our workes speake who we are, and what doctrine we follow. Let vs doe the workes of Christ, and they will de∣clare
we are Christians, without the hel∣pe of words, which alone gett litle credit. Let your light so shine before men, that they may see your good workes, and glorifie your heauenly father saith our diuine master. Let our endeuours be imployed to hel∣pe the blind, the lame, the dumme, and our hearts and purses be open to our poore bretheren, and such workes will preach louder, to their eares, and pro∣ue more effectuall to conuert their hearts, then all the eloquence of wordes imaginable.
CONSIDER that though Christ, now a dayes, doth not ordinarily worke the forsaid miracles amongst vs corporally and visibly, yet doth he daylie and hourely worke greater ones spiri∣tually, and inuisibly, in our soules: for haue we not bene blind and followed the blind, as wel in doctrine as manners, and he enlightened vs? haue not our peruer∣se willes bene lame to good, and he excited vs therto? haue we not bene leprous, and defiled with the infection of sinne, and he washed vs in the bloud of the
lambe? haue we not bene deafe to his diui∣ne inspirations, and he by his multiplyed graces broke through our deafenesse? haue we not bene deade by mortall cry∣mes, & he by his holy Sacraments raysed vs to life againe. So that while we receiue not the same, we fayle not of farre grea∣ter benefits.
[Affection] Its true, my soule, its most true; that while we seeme to want exte∣riour miracles, we dayly meete with greater and more profitable ones in our owne soule. For alas! is it not true, that the continuall miracles of Gods mercys to our deade soules ought farre more to be valued, then the greatest infir∣mities of our corruptible bodies, which when they are at the fairest, are but dust and ashes, and about to proue wormes∣meate? Let vs then, putting iuste rates vpon thinges, most admire, magnifie, and loue those, which come most home to our aduantage, and make vs appeare li∣uely, beautifull, and louely in the sight of God.
The Iewes sent Priest, and Leuites, from Ierusalem (into the Deserte) to interrogate Iohn. Luc. 1.
CONSIDER that true vertue is of that nature, that the more it hides it selfe, the more it co∣mes to be knowne and admired. S. Iohn ledd a life that litle aymed at any humane estimation. His conuersation was rather with wild beasts and birds then men. His habitation from his youth was a vaste vnpeopled Desert. His habit rough camels haire, his diet locusts. Yet loe, while he hardly appeares a man of this world, the Preists and Leuites, are almost readie to ascribe the dignitie of a God to him.
[Affection.] Doe we then, my soule, de∣sire
to be truly greate? Let vs take our ryse from our owne litlenesse & nothing. Let vs loue to be vnknowne, and to be repu∣ted as nothing. Lets striue to hide our selues from the eyes of the world, and the eyes of God and his Angells will be vpon vs. Our lord is high, yet beholds lowe things. Let honour seeke vs, not we honour: for if we seeke it, it flyes vs. if we flye it, it followes vs. Or if we will needs seeke it, let vs seeke it in God who honours his friends exceedingly. If we will needs seeke it, let vs seeke it where is true, and is giuen to none vnworthy of it. So seeke it, my soule, and greedily seeke it, and feare not to offend.
CONSIDER S. Iohns profounde hu∣militie. He was sanctified in his mo∣thers wombe. Liued in the wildernesse like an Angell of heauen. Had testimonie euen from the mouthe of truth it selfe, that he was sent out before him as an Angell to prepare his way. Was concei∣ued by the preists and Leuites to be the
Elias, nor a Prophete (in theit sense) nor Messias: neuer the lesse he humbly con∣fesses that he is not Christ, that he is noe more in verie deede, but the voyce of one crying in the Desert; that in fine he is not worthy to loose the latchet of his shoe.
[Affection.] O admirable humilie, worthy to be looked vpon, and imitated by all that loue Christ. O admirable humilitie! which whilst it makes S. Iohn appeare as litle, or, as it were, lesse then nothing in his owne eyes, he appeares more then a prophete, nay a verie Angell in the eyes of God, Angells, and men! O admira∣ble humilitie, which canst find out thyne owne nothing in the midst of sanctitie. While multitudes of crymes (which make vs indeede lesse then nothinge) cannot preuayle with our proude hearts to humble them selues. O my soule, how desparatly are we lost, since miserie it selfe cannot make vs acknowledge that we are miserable?
Who art thou? Gospell.
CONSIDFR, that S. Iohns humili∣tie was not so much grounded vpon the examine of himselfe, and the digni∣tie he found in himselfe, who was san∣ctified in his mothers wombe, as by com∣parison to the Word (the sonne of God) wherof he was the voyce, whose shoe∣tye he acknowledged by the light of faith, he was not worthy to loose. For in that sight he truly beleeued he was nothing in the order of nature, but by his gift, who is, because he is: nothing in the order of grace, and sanctitie, but onely by participation with him who is sancti∣tie it selfe. And therfor in that compa∣rison he truly and iustly humbled him∣selfe, and acknowledged himselfe to be lesse in substance, worth and sanctitie, then a droppe compared to the whole ocean.
[Affection.] Let vs thus looke vpon on selues, my soule, and we shall not fayl to fall to nothinge; that is, to be truly humble. Let vs learne to knowe our sel∣ues, with relation to the knowing God and our selues ioyntly with Sainte Au∣gustine, and pride can finde noe groud to worke vpon. He is the sole fountaine of all beeing, grace, and glorie. We haue nothing of all this, but by his free gift: and without it vniuersall vanitie, vniuer∣sa vanitas omnis homo viuens. What haue we which we haue not receiued? And why then doe we glorie in it, as though we had not receiued it. Resolution. Put downe therfor this truth for certaine from S. Cyprian and S. Augustine. We must glorie in nothing, because nothinge is ours.
Let euery vallie be filled, and euery montaine and hill be made lowe: because all flesh shall see the saluation of God.
CONSIDER how S. Iohn goes still on, teaching vs a fitt disposition to receiue the Messias, or Sauiour sent from
God by preparing his way, which is done by leuelling vallies, and throwing downe mountaines and hills: our leuelling of vallies consists, in erecting our hearts from pusillanimitie and despaire by the confidence of seeing the saluation of God, or God our Sauiour, now neere at hand, whom all flesh shall see. And moun∣taines and hills we shall throw downe; by diffidence in our owne strength which is meere weaknes; by depressing of our high flowen thoughtes; and falling downe into the knowledge of our nothing, with our humbled lord.
[Affection.] O my poore perplexed sou∣le, why art thou sadd, and why dost thou afflict me? It is not vpon our owne wor∣kes that we builed our hopes: but vpon the infinite mercy of that Sauiour who comes by death to giue life to all men. And who trusts in him shall not be con∣founded for euer. Hearke how comforta∣bly he cryes to vs: loose the shakles of thy necke captiue daughter of sion. Why art thou worne away with sorrow? for nothing were you sold, and without syluer you shall be redeemed. But are our proud hearts, happly, raysed in∣to
mountaines of presumption, vpon the view of our owne vertue? Downe with them, vpon the sight of a God humbled, fall downe groueling vpon him, and pro∣test to him, since omnipotencie is beco∣me impotent, as it were, and lyes at our Feete, miserie, rottennesse, wormes meate shall not dare to aspire.
[Resolution.] Humbly begge of him that all weake and lowlie soules may be filled with the multitudes of the blissings he bringes downe for man: and that all swollen hearts may share in the same, and learne of him who is myld and humble of heart. That both of them may meete with the ioyes of these bles∣sed tymes, and find rest to their soules.
Prepare the wayes of our Lord.
THE WORDS OF THE GOSPELL.
CONSIDER, how this voyce of one crying in the Deserte, this holy Euangellicall preach∣er, S. Iohn, teacheth vs how worthily to prepare our selues against the coming of his, and our diuine Master, saying: prepare the way of our Lord. And how doth he teach vs? First by his exam∣ple, by an absolute retreate from the world, to liue in a vaste wildernesse: by austeritie, in meate, drinke, and clothes. secondly by his preaching the penance which he had first practised; admirable humilitie; and contempt of honour; publikly professing himselfe to be no∣thing.
[Affection.] None, my soule, is duely prepared to receiue our diuine Sauiour, who doth not first renounce the world, at least in affection, if not in effect; and exer∣cise acts of a penitentiall life. Vnlesse we doe pennance we shall all perish togeither. None is fit y prepared to receiue the humble son∣ne of the hūble mother, but he that feares not to make publike professiō of humilitie and contempt of honours, with S. Iohn, saying: I am not Christ, I am not Elias: I am not the Prophete whom you seeke nay contrarily, my soule, we for our parts, are poore miserable sinners. We are not worthy that thou, ô Sauiour of the world, shouldst enter vndter our roofes.
The voyce of God was made vpon Iohn the sonne of Zacharie in the Deserte.
CONSIDER, that it was in the Deser∣te, that the word of God descended vpon this great Prophete, that is, there it was that he was replenished with diuine inspirations, sacred conferences, and hea∣uenly doctrines: And there it is too, that we ought to heare our lord as he doth
promise by O see. I will leade her (the sinfull soule) into the wildernesse, and I will speake to her heart.
[Affection.] If we desire in good earnest, my soule, to be instructed from heauen, and to haue diuinelie sweete conferen∣ces, with our heauenly spouse, our he∣arts must turne deserts, that is, things forsaken by the world, and freely forsa∣king it, that in solitude and silence we may truly say, speake ô lord; for thy ser∣uant heares: say to my soule, I am thy saluation, but say it so that I may heare it. That good God ceases not amidst the multituds of our follics and vanities to speake to vs, but it reaches but to our eares onely, the noyse of the world hin∣ders our heart, to heare those heauen∣ly inuitations, come my loue, my doue, my spouse; and thence it is we answer not as we ought, my beloued is myne, and I am his.
Make his pathes straight. Luc. 3.
CONSIDER, that the great kinge of heauen is daigning to come to vs; and it is butt fitting that we prepare his way by making his wayes right and straight, that nothing may hinder his gracious accesse to our hearts; nothing doth more hinder his coming to vs, then our duplicitie and crookednesse of hart, our indirectnesse of intention, for a dou∣ble tongued mouth he doth detest: but loues to meete with the simplicitie of a doue. I know, saith Dauid, my God, that thou prouest the hearts, and louest simplici∣tie. Who walkes simply, walkes confi∣dently, and our lord protects him, and directs his wayes.
[Affection.] It is the great kinge of hea∣uen, my soule, who by an excesse of goodnesse is readie to come into the earth, to comfort vs, to instruct vs, to
redeeme vs. Not now in Maiestie to fright vs; but in humilitie, in simplicitie, in abiection, in the forme of a seruant, to teach vs, in his owne person, to be simple and right, and fearing God. Let euerie mountaine, and hill then, be humbled; all lightnesse of harte be subdued; all harshnesse be banished; all duplicitie be corrected. The humble, mylde, and sim∣ple lambe, will onely lodge, in an hum∣ble, mylde, and simple breast.
Who art thou? the Gospell.
CONSIDFR, that howeuer this question was put by the Pharisies to S. Iohn, captiously, it may be, or out of some curiositie: yet may it be profi∣tably proposed to each one of vs, for our spirituall aduantage. Who art thou? A Christian, or one honored with the name of Christ. Further, who art thou? An English Christian Catholike; that is, one, who is not onelie honored with the na∣me of Christ, but also blessed for being called to suffer for that name. But who
art thou finally? Not onely a Christian; an English Catholike Christian, but euen one, by a singular dignation, called to be the spouse of Christ.
[Affection.] Good god, my soule, what titles of honour and dearenesse has not heauen bestowed vpon vs, which haue not bene granted to thousands of others. But alas may not these honours rather cause feare then ioy? for as gifts are in∣creased, doe not also our accompts ryse higher? By the title of Christian, we are bound to be imitatours of Christ, and to expresse his life in ours. By English Catholikes, we are pointed out as the pe∣culiar champions of Christs truth. And by spouses, we ought to be intirely and without reserue his. Alas! haue our li∣ues bene answearable therto? Haue we not fayld in such, and such thinges &c. with firme resolution of amendement.
Iesus remayned in Ierusalem, and his parents knew it not. Luc. 2.
CONSIDER, that as it hap∣pened here to Marie, and Io∣sephe, so it chanceth often, (not onely to sinners by mor∣tall sinne) but euen to most vertuous and deuoute soules, that Iesus some tyme seemes to be lost, while he absents himselfe without their knowled∣ge, that is, while he withdrawes for a ty∣me the delicious consolations of his pre∣sence, to trye whether their loue be cha∣ste; that is, free from selfe interest, in that they loue not for any temporall commoditie, or any spirituall solace, but for his owne infinite goodnesse alone. Nor can they oftentymes whithout much
patience, labour, and sorrowe, find him againe.
[Affection.] Here in it is, my soule, that true vertue is tryed: when Iesus is wil∣lingly wanted for the loue of Iesus: that is, when we indeuour more faithefully to accomplishe his blessed will, in the midst of our greatest drinesse in deuo∣tion; then to inioy his consolations. It is the Giuer, not the gift, we must prise, if we will be true louers. It was neuer said by our Sauiour, that he is my best seruant, who inioys most spirituall con∣solation: but he that doth my will, is my brother, my sister, and mo∣ther. Let therfor this resolution be our buckler in the absence of Iesus: I will alwayes looke vpon the light of faith. I will humbly begge Gods grace. I will place an vnwearied hope in him. I will neuer consent to be separated from his charitie. Finally, I will rather leaue my selfe to his abismal prouidence and mer∣cy, then to myne owne industrie.
They (Marie and Ioseph) sought him amongst their kinsfolkes and acquaintance, and found him not.
CONSIDER that B. Marie the Vir∣gine mother of Iesus, and Ioseph his putatiue father, those two incompa∣rable persons, sought Iesus and found him not: because they sought him where he was not to be found: to witt, among their kindred and acquaintance. But they per∣sisted in seeking, and at length found him in the temple, disputing amidst the Do∣ctours, whither his heauenly Fathers con∣cernes did call him, as he himselfe told them, saying: Know you not, that I must be about those thinges which are my Father's.
[Affection.] It is not amongst our Parents and kinsfolkes, my soule, that Iesus is to be found: nay contrarily they are to be left to find him. Heare daughter, and see, and incline thyne eare: and forgett thy peo∣ple, and thy Fathers house; and the Kinge will couet thy beautie. It is not among our acquaintance neither; for there, if we re∣flect well on it, he is rather lost then found. But it is in the Temple we shall
infallibly finde him: among the Doctours and preachers of his holie lawe: in the Temple we shall find him really present in the B. Sacrament, readie to heare vs, and to bestowe heauenly blessings vpon vs
I must be about those things which are my Fathers.
CONSIDER, that our first dutie ought to be payd to God, by atten∣ding to the worke wherin we are imployed by him, (which we are here taught by our B. Sauiours example) without any regard to parents desires, when they de∣turne vs from the seruice to which he calls vs. But that being first complyed with, we are in the seconde place, to re∣turne to the dutie which we owe to our parents: following our Sauiours exam∣ple againe, who leauing Ierusalem, went downe with them, and came to Nazareth.
[Affection.] If we pretend, my soule, to be the Disciples and followers of Christ, we must learne of him what is required to it. And this he teacheth vs, as well by his practise here, as by his precept els where. Vnlesse one hate his father, and mo∣ther, his wife and children, brothers and sisters, yea and his owne life besides, he cannot be my Disciple. When therfor respect to parents enters into opposition with Gods will and seruice, we ought to hate our Father and mother. That is, to kill that carnall affe∣ction which proues an enemye to God. Let vs pay that first dutie, my soule, to that almightie father of vs all: and then we cannot fayle to pay all honour, respect and loue to our deare parents, to obey them, and to be subiect to them, in all tendernesse, and filiall dutie.
And he was subiect to them: to witt, Marie and Ioseph.
CONSIDER, that Iesus, as God, who was begotten eternally by his hea∣uenly father, could neither be subiect to God nor man: because, to speake with
S. Paule, he esteemed it noe stealth to be equall to God the Father, with whom he was consubstantiall, and coeternall, nor could he as God-man, by any lawe of nature, be subiect to any man neither: because as such too, he was infinitly more worthy, more wise, and better, then all men. How was he then subiect to Marie and Ioseph? Marrie, to giue vs an exam∣ple of the greatest humilitie and obedien∣ce imaginable, freely and of his owne ac∣corde, he submitted himselfe to them both euen to the exercising of manual la∣bours, or what els they pleased to com∣mande.
[Affection.] O humilitie how great a thin∣ge thou art, since we must haue an hum∣bled God to teach it vs! Yet, as God, he could not: he takes then man vpon him to performe that great worke; so great a thinge it is to become litle! Whence ho∣ly S. Bernard, cryes out: Who is he that becomes subiect? and to whom? God to man nor to Marie alone, but to Ioseph too. On euery side astonishement? on euery side wonders? That God should obeye a woman, is a humili∣tie without example. That a woman should commande a God, is a dignitie not to be para∣elled.
Blush proude duste God humbles himselfe, and thou exaltes thy selfe ••od humbles himselfe to men: and thou by earnestnesse to haue dominion ouer men preferrest thy selfe euen before thy Au∣thour.
A Mariage was made in Cana (a towne) of Galilie. Io. 2.
CONSIDER, that noe good Chri∣stian ought to looke vpon ma∣riage otherwise then with esti∣mation and respect: nor should any make nice to honour and countenan∣ce the younge maried couple with their presence. The state is honorable, and or∣dered by Gods prouidence to fill the emptie seates in heauen with saintes. Nay saith S. Paule, this is a greate Sacrament
In fine, our B. Sauiour, his Virgine mo∣ther, and some of his Disciples, were in∣uited to a mariage in Cana, a towne of Galilie, and they freely daigned to ho∣nour it with their presence and with the first miracle that euer Iesus wrought.
[Affection.] Be we, our selues of what sta∣te of life so euer, my soule, let vs not doubt to honour what our Sauiour ho∣nours. Virgines, we know, haue made choyse of the better parte, following S. Paules counsell, which he had from our Lord; yet better, saith S. Augustine, is an humble wife, then a proude Virgine. If Virgins be more honorable, maried wo∣men are more necessarie. And if those be the greatest ornaments of Gods Church: The fruitfulnesse of these, peoples the Church with those ornaments. Let God be honored in both who wisely distribu∣tes his gifts as he pleaseth; to one so, and to another so: as God hath called euery one, so let him walke saith the great Apostle.
CONSIDER, that though these car∣nall mariages are both honorable and laudabile, yet are there other maria∣ges
in the Church of God which farre out passe them. Those were graced with the mother of God: these with God himselfe To those Iesus was inuited: to these Iesus inuites all that will, in those Iesus plea∣sed to be present: in these he himselfe is the spouse. In those, water was turned into wine: in these, is onely pure wine which begetts Virgines. Heare S. Augu∣stine: though such as vowe Virginitie to God, hold a more ample degree of honour and digni∣tie in the Church of God, yet are not they without mariage: for they belonge to the ma∣riage with the whole Church, wherin Christ is the spouse.
[Affection.] O admirable dignitie of the Virgine, where the humble handmayd is raysed to the honour of a Bride to Christ himselfe the Bridegroome whom whē she loues she is chaste: whom when she tou∣ches, she is pure: whom when she takes in mariage, she is a Virgine! O super∣celestial mariage! from whence fidelitie and fertilitie is expected, as well as in other mariages: for such as breake this first faith, haue damnation, saith the Apo∣stle: and the happie state of Virgines, assures S. Augustine, is more fruitfull
and fertile: not to haue bigge bellies, but great mynds: not to haue breasts full of mylke, but harts full of candour: and in lieu of bringing forth earth out of their bowells, they bring forth heauen by their prayers. Hence issues a noble progenie puritie, iustice, patience, mildnesse cha∣ritie, followed by all her venerable traine of vertues. This is the Virginns worke to be sollicitous of what belongs to God, and to haue her whole conuersation in Heauen.
CONSIDER, yet a third sort of ma∣riage, wherin the whole Catholike Church, that is, all faithfull soules, are espoused to Christe in faith, hope, and charitie, but especially by charitie, which as Queene, drawes a longe with her all the powers, and affections of the soule, to conforme and subiect them to the plea∣sure of her diuine spouse, making but one will and nill, of two wills; to witt, that of God, and man. And this confor∣mitie, saith the deuoute S. Bernard, ma∣ries
the soule to God. Whence results, an ineffable content and pleasure, and such a heate of diuine loue; that the soule and all her affections are absorpt therin.
[Affection.] Let the world then my soule boast as much as it will, of the pleasures and contentements which it inioyes, they are not like to the lawe of the Lord thy God, that sweete law of loue, in compa∣risō of which the most prosperous earthly pleasure is but vile and base. The cheife Good is our Good, of which Tertulian saith excellently, soome goods as well as some euills, bring an intolerable waight with them, and most dearely and deli∣ciously oppresse the soule. Hence it was that, that holie Apostle of the Indies cryed out; Satis est Domine, satis est. It is enough ô Lord, it is enough.
CONSIDER yet a fourth sorte of Mariage; which is made euery day to all kinds of faithfull soules which ap∣proche to the B. Sacrament. Wherin we are made one with that diuinely deare spouse of ours not onely by charitie, but euen in realitie, and in verie deede; we
are mingled with that sacred flesh of his in that celestiall banket which he bestowes vpon vs, to shew vs the excesse of his loue Whence S. Christome saith: therfor it was that he ioynd himselfe with vs and mixed his body into vs, to the'nd we might be come one with him, as the body is ioyned to the heade: for, euen as one who powres mel∣ted waxe, saith Cyrill, into other waxe, must necessarily wholy mixe the one with the other: so he that receiues the body and bloud of our Lord, is so ioyned with him, that Christ is found in him, and he in Christ.
[Affection.] O excesse of goodnesse! ô ineffable delightes of that most chaste and sacred mariage betwixt the kinge of hea∣uen and poore man! Here, in this maria∣ge banket, is serued in the foode of An∣gells: nay the kinge of the Angells him∣selfe, becomes the whole feaste! Nor is there neede there of any other wine, then the precious bloude of the Lambe who dyed for our loue, say then, my soule, and let all that loue and feare our Lord Iesus say with vs, quoniam bonus: quoniam in sae∣culum misericordia eius, that he is infinitly good, and his mercys are without end.
If thou wilt (said the Leper to our sauiour) thou canst make me cleane. Matt. 8.
CONSIDER that the poore Le∣per had found by a longe and painfull experience, that there was noe hope of cure by the power of man; all his owne, and others endeuours, prouing vneffectuall: and ther∣for he wisely resolued, in an humble confi∣dence to haue recourse to him, whom he knew by faith, to be able to doe all that he would in heauē, and in earth. By adoration he acknowledges him to be God: and by his words, he publishes him to be all power∣full. He came and adored him sayinge: Lord, If thou wilt thou canst: and the present ef∣fects proue that his faith is powerfull and gratefull to Christ, who graciously replyes I will. Be thou made cleane: and forth with his leprosie was made cleane.
[Affection.] Our great and good Lord, my soule, neither wants power, nor good will, to cure all our infirmites, if we aske as we ought. If he some tyme delaye vs; it is but the better to trye vs and more eui∣dently to acquainte vs with our owne want of abilitie; till he putt his powerfull hand to the worke; for then our leprosie is forth with cured. If he delaye vs, and some∣tyme permitt vs for a longe space to lan∣guish, and euen to be ouerspredd with our leprosie, it is but the more perfectly to humble vs, and throughly to cure the more dangerous desease of pride. Finally, if he delay the cure till we waxe more des∣paratly sicke, it oblidges vs, being at length cured, the more highly to magni∣fie his mercy, and publish his power, to all men.
CONSIDER, that there is noe stayne so deeply setled, which Gods power is not able to fetch out: noe lepro∣sie of body or soule, so inueterate and in∣curable which God, with a word, doth not cure. Our application or addresse is onely to be looked to. We must approche
to the Lord of life and death, as to one such, with a liuely faith: with an absolute confidence, that with a word, he can worke what he will; his power being onely limi∣ted by his will; as the faithfull leper plain∣ly expresses: Lord if thou wilt thou canst make me cleane.
[Affection.] Be then, my soule, thy le∣prosie; and other spirituall deseases neuer so peremptorie. Be it that they haue growne on with thee since thy youth. See∣me they rather to be another nature, then natures defects: yet haue but a frequent, confident, humble recourse to this souue∣raigne Physitian, with a true acknowled∣gement of thyne owne miserable, and otherwise desparate estate, crying out with afirme faith, O Lord, if thou wilt, thou canst cure all myne infirmities; and infal∣libly, in his good tyme we shall heare. I will, be thou made cleane.
CONSIDER, that we may most iu∣stly admire him, whom our Sauiour the wisdome of God, seemed to admire (how euer he could not indeede be sub∣iecte to admiration, to whom nothing was vnknowne) His great faith, being but yet a gentile; then which our Sauiour testifies, he found none greater in Israell His tender care of his sicke seruant, whom he tearmes his child. His greate humili∣tie, iudging himselfe vnworthy to haue our Lord come to him. His true sense of his power or omnipotencie, who, he knew could cure at any distance, by his word alone, saying: say but onely the word, and my boy shall be healed.
[Affection.] Iustly I say, my soule, may we admire, those many, and great ver∣tues, in that poore gentile but much more
that mercyfull Lord who first freelie gaue what he pleased afterward to admire: for faith is not ours by nature, but is a hea∣uenly light sent from aboue wherby he and we are taught, to loue and serue the meanest, as our children or brethren: humbly to deferre to our Superiours: to haue high thoughts of Gods omnipotent power: and with an absolute confidence, to flye to his ayde in all our owne, and our neighbours necessities. We will ther∣for, not so much admire, as striue to imi∣tate the good Centurion, in our appro∣ches to our almightie Lord.
I haue not found so great faith in Israel.
CONSIDER that our Sauiour ma∣kes well appeare, that God is not the God of the Iewes onely, but of the Gentils too: For how euer the Iewes brag∣ged, that God was onely knowne in Iuda, and that his name was great in Israel: yet Truth reproches to them, that he had not mette with so great faith in Israel, as he found in that poore gentile, and with a dreadfull minace, leaues them
in a doubtfull expectation what might be∣come of them, who esteemed themselues alone Gods chosen people, with exclu∣sion of all others; saying: many shall come from east and weste, and shall sitt downe with Abraham Isaac and Tacob in the Kingdome of heauen, but the children shall be cast out into exteriour darknesse, where shall be weeping and gnashing of teeth.
[Affection.] Who thinkes himselfe to stande, my soule, let him beware that he fall not. Ther is noe assurance in mans fayling force. Be our vocation neuer so holy, and angell-like, there is noe secu∣ritie; the brightest Angells fell. Seeme we to sayle neuer so prosperously, yet we haue iust cause to dreade a storme: and oftentymes we meete with shipwrake euen in the harbour, Blessed therfor; saith a holy Father, is the man who is alwayes fearfull, and diffident of himselfe. Accursed is he who places his confidence in man. If none know then, who is worthy of loue or hate, let vs labour the more that by good workes we may make sure our vocation and election: as saith that blessed Pope S. Peter, being taught that wholsome lesson by his owne fall.
When he (Iesus) entered into the boat: his Dis∣ciples followed him: and loe a great tempeste arose, &c. Matt. 8.
CONSIDER that there could neuer appeare more securitie, then when good Disciples fol∣lowed their good Master Iesus; nor hope of a more happie na∣uigation, then when they were imbarked in the same boate with Christ. And yet loe a greate tempeste arose in the sea, so that the boate was couered with waues, which threatened present shipwracke.
[Affection.] Ah my soule, let vs neuer esteeme our selues secure, while we sayle on this dangerous sea of the world: at noe tyme, in noe place, in noe companie. The whole life of man is a temptation vpon
earth. How euer we haue the happinesse to be Christians; that is, to be Disciples; and followers of Christ. Though we haue otherwise the singular grace to be Catho∣like Christians, and to sayle in Peters shippe, where Christ is the souueraigne Pilote, yet stormes often arise, and we are readie to perish: and perish we shall infallibly, vnlesse we fixe our whole con∣fidence, as a sure anker, in his power, who is able to make the windes and sea obedient to his orders.
The boate was couered with waues, but he (Iesus) slept.
CONSIDER that as our Sauiour deales here with his deare Disciples, so doth he ordinarily with his dearest friends. The Disciples are readie to sin∣ke, while he, as though he were not concerned in their danger, quietly slee∣pes. The faithfull soule finds her selfe surrounded with all sortes of temptations, which so violently make heade against her that she seemes euery moment readie to perish. And yet Iesus sleeps: that is, lea∣ues
her to her selfe, readie to be swallo∣wed vp, in those raging stormes of her poore afflicted conscience. So that whe∣ther she sinkes or swimmes she scarce knowes: because Iesus seemes asleepe to her.
[Affection.] And yet my soule all is safe. Iesus is in the boate with vs. While we remayne in his blessed companie, and adheare to his ayde, we may be tossed, but sinke we shall not: for the God that kee∣peth Israël shall neither slumber nor slee∣pe: but assures vs, that if we place our confidence in him, he will be with vs in tribulation, that he will deliuer vs, and glorifie vs. For the rest, it is good for vs to be thus tryed; that we may learne by longe experience, and neuer forgett, that our strength is weaknesse; that our dan∣ger is in our selfe-confidence, and our as∣surance in the great God of all consola∣tion. Inte Domine sperabo, & non confundar in aeternum.
The Disciples came to Christ, and wakened him: saying: Lord saue vs we perish.
CONSIDER that as in the Disciples iust feare of perishing, we ought to apprehend our owne danger in tymes of temptation: so by their example, we may find securitie. They trust not to their owne strength or skill, but run presently to Christ for ayde: they crye out and awake him: they acknowledge in his eares the hazard they run; saue ô Lord, saue vs, say they, we perish.
[Affection.] Let vs not then, my soule, amidst our frequent temptations, and stormes of soule, fall to distrust, disquiete and perplexitie of mynde: nor yet hope by disputes, and, as it were by force of armes, to vanquish them: But let vs vpon the verie first rysing of such tempests, imi∣tating the Disciples, run to Iesus, and cast our selues into his secure bosome
wherin alone is our safe sanctuarie. Crye out so lowde that you may awake him: that man-louer loues to be importuned, and is wonne therby. Tell him, with all humilitie, and resignation to his blessed will, the danger you are in, your feare of falling in your selfe, with firme hope of standing by his grace, saying: saue, ô Lord, saue vs, we perish.
Why are you fearefull, ô yee of litle faith?
CONSIDER as well our Sauiours mylde reprehension, as present de∣liuerie of his fearefull Disciples. It is not a moderate feare that he reprehends in them, which is the begining of wisdome, but their infidelitie or lacke of confidence in him, whose power they knew; howbeit tho he reproches them with their weaknes∣se in faith yet graciously he ryseth vp; commands the windes and the sea; and causes a great calme: bringes safetie to them, and makes his power be admired by all that behold that the winds and sea doe obeye his commandes.
[Affection.] Though he somtymes repre∣hends
then, my soule, fayle not to con∣fide in him: our fayth is indeede weake, and needs spurringe on. If he now and then delayes his succour for a tyme, ex∣pect him with patience: coming he will come, and not delay for euer. He is the great Master, and best knowes the tymes and momentes: in his good tyme he will deliuer vs. If we seeme to be in danger for a while, it is to redouble our ioyes, when we shall see his great power in com∣manding the windes and seas, and a sweete calme, and constant tranquillitie of mynd shall follow.
The Kingdome of heauen is ressembled to a man that sowed good seede in his fielde. Matt. 13.
CONSIDER that the Kingdome of heauen, or rather the Kinge of heauen, our Sauiour Iesus Christ, is compared to a good seeds man: for he it is indeede who sowed the seeds
of heauen in the hartes of his faithfull, as well by baptismall grace (which of sterille and vnprofitable that we were, makes vs the fruitfull field of Christ) as by his ho∣ly word, and heauenly inspirations, by which that field is continually watered and brings out pure wheate fitt for the heauenly granaries, if through want of vigilancie we permitt it not to be ouer∣sowen by the enemye.
[Affection.] By that excellent heauenly seede of baptismall grace, my soule, we were made the sonns of God; the heyres of God: the brothers of Christ, the co∣heires of Christ. This is a grace of prefe∣rence, and is not giuen to all. Let our acknowledgements be for euer as peculiar as is the fauour, we were without our owne labour, made the domestikes of that royall house, before we had yet the sense to know it. And haue we not since had the knowledge of his blessed will and pleasure by his holy word, and frequent inspiratiōs? Iet not that holy seede, my soule, be de∣stroyed in vs by our sloth and negligence.
CONSIDER that like as the field of mans harte hade for euer remay∣ned barren, had not this good seede bene sowed in it; so would this good seede pro∣duce noe fruite without mans cooperatiō. It is by the grace of God we are that which we are, as well as S. Paule; yet was not Gods grace voyde in him: but he labou∣red more abundantly: and so ought we: because he that made vs without vs, saith S. Augustine, will not saue vs without our owne consent and concurrence. It is man that must worke his owne saluation, yet not he principally, but Gods grace with him, which makes him freely and profitably worke what ere he workes.
[Affection.] Alas, my soule, it was Gods free mercy which raysed vs from our losse Without his grace we had remayned vn∣profitable for euer. It was Gods meere mercy that we were not consumed. It was in vaine to haue hoped to haue rysen be∣fore that light which is Christ Iesus. And in vaine too will that heauenly light haue shined vpon vs, vnlesse we putt our hand to the worke, and walke in the light while
we haue it: for howeuer it is most true that God workes in vs both the will and per∣formance: it is true too, that we are sa∣ued because we will, nor vnlesse we will shall we euer be saued. Compelle then, ô deare Lord, our rebellious wills, by thy victorious grace, to the due obseruance of thy lawe and good pleasure.
Didst thou not sowe good seede in thy field? Whence then hath it cockle?
CONSIDER, that the seede which the good seeds-man did sowe in the field of mans soule, was charitie, that hea∣uenly roote, whence all the vertues haue as well their origine as perfection: whose fruites are ioy, peace, patience, benigni∣tie, goodnesse, longanimitie, myldnesse, faith, modestie; continencie, chastitie, and all the rest of the vertues: of all which charitie is the fruitfull mother. But the enemye man, to witt the sinner, and the Diuell, ouersowed cockle, that is, cupidi∣tie,
whose accursed fruites are vncleanes∣se, brawles, dissensions, diuisions, enmi∣ties, contentions, banketings, drunknes, and the like.
[Affection.] O, my soule, what pittie it is that such faire fruites should be stifled by such vnhappie cockle! O how delicious a thinge is the Kingdome, and harte where charitie raignes. There is found a heauen before heauen, a heauen in earth. And what a Hell it is, contrarily, euen in this world, to liue among the horride fruites of the Diuells ouersowing, to witt, cupi∣ditie, the professed enemye of charitie; which is still accompaigned with diuisions, dissensions, brawles, and all the poyso∣nous broode of vice. Let vs therfor im∣ploy our vtmost endeuours to roote out those mortall weedes, which so much hin∣der the growth of charitie.
When men were a sleepe, his (Gods) enemye came and ouersowed cockle.
CONSIDER, when it was that the cockle was ouersowen, and the holy Gospell tells vs, that it was when men were
a sleape: that is, when we waxe lukewarme, neither hote nor cold in the seruice of God, which is a disposition that God ha∣tes: when we grow negligent how thinges passe in our hartes: when we are not faith∣full in complying with our vocation, but carelesly forgett the happie state wherin we are placed: when we become too con∣fident of our owne mistaken strēgth which is true weaknesse: wherupon is begotten in vs a certaine slumbering, obliuion, con∣tempt, and auersion from heauenly thin∣ges. Thus doe we fall into a deadly sleepe and the Diuell, the while, who sleepes not, but incessantly roues about seeking whom he may deuoure, easily ouersowes the sou∣le, with his hatefull cockle.
[Affection.] Thus it is, my soule, that we sleepe out our sleepe, and at our wa∣kening we find all in disorder, the field of our harte being ouersowen with weeds, Had we bene watchfull, and stoode vpon our garde, this disaster had neuer befal∣len vs. While we negligently sleepe, and fayle in pointe of our dutie to God, his grace failes vs: but the Diuells malice ne∣uer fayles and thence we fall. Ah, saith our B. Sauiour, if the Master of the house
knew at what tyme the theife would come, he would watch and not suffer himselfe to be robbd. And should we doe lesse to preuent the death of our soules? What therfor I say to you, I say to all the world, watch, because the theife Sabalus, or the Diuell, will otherwise surprise vs while we least suspect it.
The Kingdome of heauen is like to a mustard∣seede. Matt. 13.
CONSIDER that here the wis∣dome of heauen compares the Kingdome of heauen (that is the Church, or the faithfull who are to raigne in that Kingdome) to a mu∣stardseede: which is, saith he, the least, or the least kinde, of all the seedes. What are we to learne hereby, but that to be truly of the number of the faithfull, & to be fitt to
raigne for euer in that celestiall Kingdome we ought to be litle, and euen the least that may be, in our owne esteeme, and in our owne desires of being esteemed by others: for knowing indeede our owne weaknesse, miserie, and nothing, with what iustice would we haue others, who know vs not, to esteeme vs some thinge, contrarie to our owne certaine knowledge and truth?
[Affection.] Marke, my soule, how our humble Sauiour seemes to labour to im∣print deeply into our soules that great li∣tle vertue of humilitie: which S. Paule qualifies Christs owne proper vertue vir∣tus Christi. This he doth by word and worke, at all tymes and places, in his birth, life and death. He neuer taught any other greatnesse in earth then to be litle. He amongst you, saith he, who desires to be the greatest, let him be the least. Vnlesse you become like these litle ones (poin∣ting to the children) you can not enter into the Kingdome of Heauen. You must belike grains of mustard seed saith he here. O saith S. Augustine, so great a thinge it is to become litle, that had not the great God of heauen taught it vs by his owne
example, we should neuer haue learnt it.
But when it is growne it is greater then all hearbes and becomes a tree.
CONSIDER, that from the smale beginings of Christ, and his fruite∣full spouse the Catholike Church, which appeared so abiect and contemptible in the eyes of the world, that it was deamed a scandall to the Iewes, a follie to the Gentils, grew so great in the tract of ty∣me, that noe woode brought out so faire a tree for its flowers, for it fruite, for its large branches, which extend themselues all the world ouer. So that as farre as the sunne spreads its light, the light of the Gospell is spredd, the faithfull preach, and dye, for Gods truth,
[Affection.] Dost thou desire to be great indeede, my soule, begin from being the least. So did thy Sauiour Christ, and his Church, wherof thou haste the happi∣nesse to be a member. Was there a mo∣ther to be choysen for the sonne of God? The Highest looked downe vpon the litle∣nesse of Marie and was pleased in her. Is
that sonne to be lodged in earth? A litle caue is prepared for his Louure. Is he to subdue the world to his heauenly fathers seruice? He exinanites himselfe and be∣comes a litle child. Must this heauenly child haue Apostles to send to conuert the world? He makes choyce of a litle troupe of sillie fishermen. And yet by these, and by this conquering litlenesse, the world is vanquished. Proud Philo∣sophers fall into their netts. Royall Dia∣demes fall at their feete. The ignominie of the Crosse turnes honorable, and is planted ouer all the face of the earth. O may these examples of prosperous litle∣nesse, confound our pride; and conuert vs.
So that the foules of the aire, come, and dwelle in it.
CONSIDER, that as this tree, sprunge frō this smale graine or mustardseede affords a place as well of repose as repaste to the smale innocent birds of the aire, not
to the great ones, which being more ear∣thly, feede on carion, and liue by rapine So doth the goodly large spredd Tree of the Catholike Church giue as well shel∣ter as nourishement to those birds of Pa∣radice, the faithful of Christ, who hauing their thoughts continually aboue, affecte noe more vpon earth, but a meere liuely∣hoode, wheras those that are great in their owne eyes, and heauie harted, are drouned in earth and earthly cogitations, and can neuer be saciated,
[Affection.] There is noe place, my soule vpon this tree of the Gospell, for those rauinous birds, and soules of earth, who can neuer be glutted with the base plea∣sures, and grosse fare of the oynions, and garlike, and flesh potts in this Egipt of ours; who by how much more they abound, by so much more they starue, while those other birds of Paradice feede deliciously, and lodge securely vnder the sweete shade of the glorious tree of the Catholike Church; whose fruite is sweete to their throte. There those chaste turtles in∣tertayne themselues with their belowed mates, and singe one to one: dilectus meus mihi, & ego illi; my beloued is myne and I am his.
The Kingdome of heauen is like to a mu∣stardseede.
CONSIDER that the Kingdome of heauen, (which by some Fathers is said to be the word of God in the holy scriptures) is compared to a mustard see∣de, and that most fitly. Looke vpon a grai∣ne of mustarde slightlie, and you shall neither find sauer, nor taste in it, so is fares also with the word of God, which looked vpon curserily without due reflection, makes smale impression in mans harte. Marrie let that smale graine be brused, and a strange firie vertue is felt, which affects the braines and drawes teares from the eyes. And doth not the word of God, being diligently pondered, blesse the hart with a strange sweetnesse, aboue that of honie and the honie combe? And is it not according to the Prophete, vehemently burning, and delightfully inflaming, and drawing teares of heauenly delight from our eyes.
[Affection.] Thus it happened to the two good Disciples in their way to Emaus,
where Iesus discoursed with them, of which they said to each other: did not our harts ardently burne when he (Christ) spoke to vs in the way; and opened the scriptures to vs? Thus fared it with him, who hauing stript himselfe of his clothes, said, pointing at the bible, it was this booke that robbed me. And thus it will fare with vs, my soule, if we doe not onely reade, but se∣riousy ponder and ruminate the word of God: for it was in the meditation of it that the deuoute Dauid testified his harte was sett on fire.
CONSIDER how the Almi∣ghtie God, that great Master of the familie; of the whole vniuerse, began earely in the morning to call workemen in∣to his vineyard, that is, from all eternitie, before tyme yet was; being moued ther∣vnto by noe other motiue then his owne immense goodnes, and most iust will. Ac∣cording to that of Ieremie. In euerlasting charitie hane I loued thee, and therfor haue I drawen thee taking compassion. And S. Iohn; not as though we haue loued him, but because he hath loued vs: and againe: because he loued vs first.
[Affection.] We were nothing, my soule from all eternitie; and in tyme so many thousands of yeares run ouer, and still we lay in our nothinge: There was nothinge then to moue that excesse of goodnesse, to take me into consideration, and call me to his seruice; because I was nothinge at all. Nothing of my future merits, which he foresaw in his prescience, could moue him neither: for these were his owne free mercyes, gifts and graces non ex operibus. Not to vs then ô Lord, not to vs, but to thyne owne name giue glorie. It was thy charitie moued thee to thinke vpon vs. Thy all powerfull will drew vs out of nothing: thy owne graces made vs gratefull to thy hea∣uenly eyes. For of him; and in him, and by him are all things. To him be glorie for euer Amen. Must we conclude with S. Paule.
He sent them into the vineyard.
CONSIDER how that great God, who out of his infinite goodnesse and chartie, had thoughtes of mercy for me from all eternitie, did in tyme as his pro∣uidence had appointed rayse me out of
the abisse of nothinge, and gaue me this noble beeing, capable to knowe, feare, loue, and serue him in his vineyard, and to gayne the day pennie, that is, eternall felicitie.
[Affection.] O, my soule, what a fauour of preference is it, to haue had a light sent from heauen, to witt the light of faith, which was not granted to all men, therby to haue accesse to the great God who inha∣bites an inaccessible light, whom none knowes but feares: nor knowes and feares as being infinitly powerfull but he also ought to loue, because he is infinitly good, or good nesse it selfe: & serue, as being his creatu∣re, whose seruice is true libertie; & whom to serue is truly to raigne. Let vs therfor, my soule, know that this is our whole bu∣sinesse; here belowe to feare, loue, and serue that good God, who without ha∣uing any neede of vs, made vs, to inioy himselfe eternally.
Hauing made couenant with the workemen for a penie a day. &c.
CONSIDER, further, how gra∣ciously that Almightie maker of all thinges, dealt with man, in this proceding who though he had absolute power ouer all his creatures by right of creation, and might ther-for most iustly haue exacted all their labours, as they had all their abi∣lities, and euen all that they are, from his free gift, yet would not his goodnesse make vse of his prerogatiue with man, by exacting all his labours, as due to him from his slaues, but pleased to couenante with him for a reward or hire, as with a free man.
[Affection.] All is thyne, all is thyne in∣deede my deare Lord, my God, and my Creatour, absolutly and without reserue as issuing freely out from the drayneles sourse of thy bountie. Let all be thyne
too by my free choyce and surrender; all my words, all my thoughtes, all my wor∣kes and by how much more, all being thyne owne by iustice, thou yet daignest to spurre on my slowenesse by hope of re∣wards: by so much more feruently make me spring after thee; for pure lou'es sake; because thou art infinitly good and louely and vnspeakably worthy of the loue of all men and Angells.
CONSIDER that English Catholi∣kes are not onely called to the Knowledge of God, and to worke in his vineyard, but further to a higher degree of honour, to be the speciall champions of his truth. To you, (saith S. Paule, in the way of congratulation to his deare Phi∣lipians (it is giuen for Christ not onely to beleeue in him, but also to suffer for him. Thus doe Monarkes vse to honour their comman∣ders, when out of the confidence they haue of their fidelitie, worth, and valour,
putt them in the greatest places and occa∣sions of danger.
[Affection.] Let vs not therfor, my soule here after looke vpon persecutions, tri∣bulations and temptations, as afflictions but speciall fauours from heauen, and esteeme them, all ioy with sainte Iames, since S. Chrystome and Theophilacte assure vs, that the gift of suffering for Christ is greater, then the gift of raysing the deade and working of wonderfull miracles: for by this last, say they, I become a debter to God but by that other God becomes my deb∣ter, O admirable thinge! Its he who giues me the grace to suffer, and yet by this, he himselfe be comes my debter. Let vs therfor say, with that admirable seruant of Christ S. Teresa aut pati aut mori, lets either suffer or dye, that is the sure and royall roade which our Capitaine Christ tooke to his owne Kingdome.
The sower went out to sowe his seede. Luc 8. And it fell by the way side.
CONSIDER that though the seede which was sowen, was noe lesse then the word of God (as our Sauiour himselfe declares to his Disciples) saying: the seede is the word of God, in that his diuine commenta∣rie, yet three partes of it, by the peruer∣sitie of man, falls fruitlesse vpon the ground to witt, one parte of that good seede, fell by the way side, that is, vpon harts which lye open, exposed, as a through-fare, to all the rumours, follies, and vanities of the world; whence its troden, as it were vnder foote, and so ne∣uer getts tyme to take any roote at all.
[Affection.] Is it not true, my soule, that it often happens, that when the word of
God is either proposed to the eare of our body by the preacher, or to the eares of our harte by diuine inspirations, we haue noe eares to heare? or els, that hearing, we heare not, that is we vnderstand not; because our hartes are alreadie preposses∣sed and wholy taken vp by wordly drea∣mes and imaginations; so that there is noe place left for the word of God? O what pittie it is, to let that seede of heauen, sent vs to produce the fruites of eternall glorie, be negligently lost! Lets therfor emptie our harts of such pernicious toyes that we may truly say: speake, ô Lord, be∣cause thy seruant heareth.
And other some fell vpon the Rocke.
CONSIDER that an other parte of that good seede fell vpon the rocke, which hauing the superficies or out-side of some good earth, is capable to receiue the seede, and to make it sprout out too, but yet so hastily, that it takes noe firme roote and thence as soone withers as appeares. So it fares with those who heare and re∣ceiue the word of God with ioy, and are
often thetby moued to compunction, and teares, yet their harts being rockie it ma∣kes noe great impression therin, and then∣ce vpon the first temptation or difficultie, they easily forgett that they were moued at all.
[Affection.] Doe we happly, my soule, perceiue our hartes so hardened that they are litle apte to conceiue this good seede? Despaire not for all that. Gods word is a hammer that is able to split rockes in pee∣ces. His grace is powerfull enough to make the soyle fertile, be it neuer sosto∣nie and barren. Pray hard then, that these harts of rockes, may be turned into harts of flesh, supple and apte to receiue good seede saying with S. Augustine, giue me, ô Lord, that conquering grace, which is repul∣sed by noe hard harte: because therfor it is giuen, that the hardnesse of the harte may be taken away.
And other fell among thornes, and the thorues grew and choked them.
CONSIDER finally that another par∣te of the feede fell among the thor∣nes which stisles the young and tender grouth therof, and that happens not as in that seede which falling vpon the high way was troden vnder foote, and could take noe roote; nor as that which fell vpon the rocke, which for want of earth could take noe deepe roote: but hauing earth enough to take a deepe roote, and produce fruite, it was choked, as our Sauiour himselfe interpreetes the parabole in the same Gos∣pell, by wordly cares and solicitudes, and deceiptfull riches.
[Affection.] Accursed cares which make vs carelesse of that which most concerns vs, and stifles the word and law of God in our harts. Accursed riches which render our soules poore, and barren. The riches which (as fooles conceiue) doe tickle
them with delight. Wisdome assures vs to be thornes, which pricke, wound, and kill. Who would euer haue beleeued me, saith the great S. Gregorie, if I should haue in∣terpreted riches to be thornes, since these wound those delight. And yet thornes they are (saith truth it selfe) since the thoughtes of thē doe teare our myndes in peeces with their sharpe pointes; and when they waigh vs downe to sinne, they drawe bloode.
And other some fell vpon good ground, and they yealded fruite.
CONSIDER that the good ground which fayles not to yeald fruite, is the well disposed harte of man, which by the preuention of Gods grace, hath no∣thing opposite to that good seede. To witt, it neither lyes open to the curiosities and thronges of the world, but is shutt vp within it selfe. Nor is rockie and stuborne but supple, mylde, and docile. Nor lastly is it ouerspred with thornes, that is with riches, honour and pleasures; but contrarily, possessed with the contempt of them, they being indeede the chokers of all the seed of heauen, and the sourses of all mans miserie.
[Affection.] Giue me then, ô Lord, in lieu of all riches, honours and pleasures a docile hart, a good soyle prepared by thyne owne holie hand, that thy sacred word, and heauenlie inspirations may find noe opposition therin, but yeald fruite an hundred fold. Let it be hedged in by thy feare, that it lye not open to vanities Let these hard flintes of myne be so moy∣stened with thy melliflous word, that they may flowe with milke and home. Finally let those thornes of riches be rooted out of my harte, that it may not stifle, but nourishe thy good seede.
Iesus said to the twelue Apostles; behold we goe vp to Ierusalem, and all things shall be consummate which were written by the Prophetes of the son of man. Luc 18.
CONSIDER how fitly the wis∣dome of the Church applyes this Gospell intimating Christs B. passion to this tyme, wherin we are dispo∣sing
our selves to enter into the rigour of a penitentiall life, therby to applie to our soules the merites of the said passion. Fit∣ly, I say, since it seemes to say to all Christian hartes, with the great S. Paule: thinke diligently vpon him who sustayned of sin∣ners such contradiction against himselfe, that you be not wearied, fainting in your minds: for you haue not yet resisted to blood (as he did) in fighting against sinne. Forgett not then (in the tyme of your pennance) the consolation which speaketh to you, as it were to children: my sonne neglect not the discipline of our Lord; neither be thou wearied whilst thou art rebuked of him: for whom our Lord loueth he chastiseth, and he scourgeth euerie child which he receiueth.
[Affection.] The soldier, saith the deuoute S. Bernarde, feeles not his owne wounds, while he lookes vpon the wounds of his Kinge. Noe my soule, there is nothing that can so sweeten that sharpest sufferances, as fi∣xedly to behold the sufferances of the sonne of the Kinge of glorie; and that, not for his (which were none) but for thy crymes, for thy loue, for thy redemption. Looke vpon him then in thy pressures, be they of body, or of mynde, and thou shalt like them, thou shalt loue them, thou
shalt be delighted in them. What can be so deare to a loueing harte as to be like its beloued? cost that ressemblance what it will it shall fall far short of the delight it bringes with it.
He (Christ) shall be deliuered to the Gentils, and shall be mocked, and scourged, and spitt vpon &c. and then shall be killed, and the third day shall ryse againe.
CONSIDER this description, or prediction; and blush to be found a fainte and delicate soldier, vnder so ge∣nerous and patiently suffering a Capitai∣ne. Ponder it well, and be more and more confirmed in the faith of Christ, and the truth of Christian Religion, against Iewe, Turke, or Athist: for what he here for∣tells, and afterwarde performes, was lon∣ge before foretold by the Prophetes, which could neuer haue bene so punctual∣ly performed, had not their pens bene guided by the finger of the holy Ghost. Sopho He shall be deliuered vp to the Gentils (to witt Pilate and his soldiers) to be moc∣ked. Dauid speaking in the person of the
Messias: I was whippt all the day longe. Isaye: I turned not my face from those that spitt vpon me wisdome. Let vs condemne him to a most infamous death. Sopho. expect me in the day of my resurrection, speaking in the person of Christ.
[Affection.] Consider I say, my soule, againe and againe, what thy Lord and ma∣ster, thy Christ, thy God suffers for thee; for thee a poore, miserable, lost seruant, and be ashamed to be so backward to suffer any thinge for those many crymes of thy∣ne. Let vs looke vpon that Authour of faith and consummatour of all his heauen∣ly fathers commands, and of all that was foretold of him by the Prophetes: and crye out with Dauid, ô Lord, thy testimo∣nies are made exceeding credible, they are too too cleare, for any, euer to be able to doubt of them.
Iesus is ledd by the spirit, that is, the holy Ghost that he might be tempted by the Diuell. Matth. 4.
CONSIDER that as all Christs actions and passions, all his words and workes, were for our example, instruction and consolation, so was this in par∣ticular, by a speciall graciousnesse, for the instruction and comfort of his tempted seruantes. He had taught vs by his holy word, that the life of man was a perpetuall warre∣fare, or temptation vpon earth; and by his singular goodnesse, that he pleased to be with vs in temptation; for it was euen he, the true sonne of God, the wisdome of heauen, the onely beloued of his heauen∣ly
father who was ledd out by the holy Ghost to be tempted, to comfort and in∣struct vs in our temptations, in his owne sa∣cred person.
[Affection.] Let not temptation then, ô my soule, be looked vpon hereafter, as an occasion of sollicitude, vexation and de∣solation, but rather as a profitable exercise of vertue, humilitie and ioy, according to that of blessed S. Iames: esteeme it all joy when you fall into many, and diuersitie of temptations. The seruant is not greater then the master; its he that hath giuen vs an exam∣ple, and his will is, that we should follow it: that by this meanes, his vertue, humi∣tie, may be obteyned, and the necessitie of a continuall dependance of his assistan∣ce, may be learnt.
When he had fasted fortie dayes, and fortie nightes &c. the tempter approched &c. Matt. 4.
CONSIDER, that Iesus, in whom there neither was, nor could be any guilt of sinne, was then tempted, when
he was imployed in most holy workes, and holy circumstances: to witt, in fasting, prayer, watching; and that too, euen in solitude, in the wildernesse, in that sacred retreate of his. To teache vs, that we ne∣uer ought to esteeme our selues secure from the diuells assaults, be we neuer so well imployed; and in the best circum∣stances imaginable.
[Affection.] Let vs not fayle, my soule, to fast, watch, and pray, with as much retirement from the world as we are able, as being the best meanes to strengthen vs against temptation: but let vs not amidst those holy exercises, promesse our selues securitie, peace, or truce. The Diuell sleepes not, but roues about seeking whom he may deuoure. And most assaults those whom he finds best imployed (in the Quire, at their Meditation, in frequen∣ting the holy communion) as hauing least hopes to bring such pious soules to his ser∣uitude: yet be not perplexed my soule, he durst aduenture vpon Christ himselfe, but he putt him to confusion: as we shall also doe, by fixing a firme faith in his singular mercy and goodnes, who put him to slight.
If thou be the sonne of God, command that these stones be made breade. Matth. 4.
CONSIDER, that the Diuell temp∣ted Iesus in three kinds of tempta∣tions most dangerous, and detestable. First with mouinge his heauenly father to worke miracles, as though he had noe other meanes to feede his people, then by turning stones into breade: secondly, by des∣paire, in castinge himselfe downe head longe. Thirdly by riches and honours, boldly pro∣mising to giue all, wheras indeede he could performe nothing at all, of his proude pro∣messe,
[Affection.] Let vs then, my soule, in imi∣tation of our deare Sauiours sufferances, and remptations, and with an absolute sub∣mission to his good pleasure, in what ere he may permitt to fall vpon vs: let vs, I say, comfortably and couragiously say with the Psalmist: trye me ô Lord and proue me (My drosse must be burnt away, to be
come pure Gold fitr for the Tabernacle) whether it be with vaine suggestions of desiring to know more then we ougt to know: or with the ambition of the honours and riches of this world: or finally, by representations of the most horride des∣paire in Gods mercy &c. Or the most base impurities imaginable, desiring onely to heare with S. Paule: my grace is sufficient for thee, with resolutiō to begge it earnestly, and without intermission.
Not in bread alone doth man liue &c. Thou shalt not tempt the Lord, thy God &c. Auant Satan, the Lord thy God thou shalt adore. Matth. 4.
CONSIDER, how our sweete Sauiour hath not onely giuen vs an example of humble patient suffering of the Diuels assaults, in almost all manner of tempta∣tions, in all tymes, places, and circum∣stances: but he doth also, in his owne words, teach vs how to make resistance, and how to ouer come. It is not in bread
alone that man liues: thou shall not tempt the Lord ihy God ¿ but thou shalt adore him.
[Affection.] It is not then, my soule, in confidence of our owne vertue & strength (which alone, will be found verie weak∣nesse) that we are to incounter with, and vanquish the Diuell; but in the onely power and mercy of God, by putting on a firme faith, that we serue a Master, who is able, if he please, to secure vs, and confound him. But if his blessed will be to leaue vs to that hard tryall, his bles∣sed name be praysed for euer; the ser∣uant may well follow the master: hauing alwayes in our mynds for our stronge de∣fence the diuels assaults: Thou shalt adore thy Lord thy God, and serue him alone.
He brought them (to wit Peter, Iames, and Iohn into a high mountaine, and was transfigured before them. Matth. 17.
CONSIDER, that as all, who are alreadie saued from the be∣gining of the world, or shall be saued to the end therof, were to be saued by faith in Christ, it was most necessarie that the said faith, should be most firmely established. His huma∣nitie, was alreadie made too too credi∣ble, by his natiuitie, by his teares, by his bloode in his circumcision, by his suf∣fering of heate and cold &c. It onelie rested then, that his diuinitie should be made good by some conuincing argu∣ments: And to demonstrate this, he as∣cends into the Mount Thabor with Pe∣ter, Iames, and Iohn, and is transfigured
in their sight; that is, he takes another forme vpon him (his face appearing as resplendant as the sunne) to giue them, and vs, a scantling, or foretaste of his glorie.
[Affection.] Must we not needs confesse then, ô my soule, that the good Master of the vineyard, leaues nothinge vndone to his vineyard, which might conduce to its aduantage? We haue found him man, he hath conuersed amongst vs, like one of vs. We haue heard his cryes; we ha∣ue seene his teares, we haue beheld his blood: But now we see the face of the same man, as bright as the sunne, trans∣porting the harts of the three Apostles with heauenly rauishments. We must needs then with the Apostles, firmely beleeue in hart, and professe with our mouthes, that he is truly the sonne of the li∣uing God, whom we hartily adore.
CONSIDER that the prouidence and goodnesse of God, euidences this most important truth of Christs diuini∣tie, beyond all exception, by causing it to be testified by all kinds of most re∣prochlesse
witnesses. By the whole old lawe in the person of Moyses the Law∣giuer. By the prophecies in Elias, that diuine Prophete. By the new lawe or Gospell, in Peter Iames and Iohn: fi∣nally by God almightie himselfe by a voyce out of à bright cloud which ouer∣shawed them (the Apostles) saying (with much terrour to them, who fall downe vpon their faces) This is my belo∣ued sonne, in whom I am well pleased.
[Affection.] If, according to S. Paule, My soule, in the mouth of two or three witnesses euery truth shall stand: how firmely and inuiolably ought this truth to stande engrauen in all Christian hartes, which hath such clouds of witnesses to attest it; where young and old; heauen and earth; God and man conspire togei∣ther to putt vs out of all doubt that our Iesus is the beloued sonne of God the Father, in whom he is well pleased. And therfor with our whole soule, we ioyne with the whole Court of heauen, and adore that onely begotten, who dyed for vs, and esteemed it noe stelth to be equall to his heauenly father.
And his face did shine as the sunne, and his garments became white as snowe. Matt. 17.
CONSIDER, that Peter, Iames, and Iohn, vpon the onely aspect of the transcendant splendour and beautie of Iesus his body, and garments, are so transported with ioy, that they take a present resolution, to build tabernacles vpon the toppe of Thabor, and to remay∣ne there: because Peter, out of the dee∣pe sense of the heauenly delight which he felt, professed freely to that diuine Master of theirs; that it is good for them to be there.
[Affection.] O, my soule, if litle glim∣pses of glorie be so delightfull, what will the whole light of glorie proue? If a litle exteriour glorie of the body be so precious, what will the essentiall glorie of both body and soule be experienced? If momentes of ioyes were powerfull enough to begett an absolute contempt
of all other thinges in those Apostoli∣call hartes, what should not firme hopes of eternities worke in ours? If God blesse vs with heauenly gustes at our prayers &c. Let vs humble our selues and be thankfull for them, as being the seede of glorie. But we must not be too greedie of them, nor resolue to dwell in them. Iesus must passe from Thabor, ouer Caluarie before he enter into his owne Kingdome: and so must we Chri∣stians too.
He spoke with Moyses and Elias of an excesse.
CONSIDER, that while Peter, Ia∣mes, and Iohn, like men, are so transported with a smale foretaste of glo∣rie, that they wishe noe better then to liue vpon the toppe of that pleasant hill: Our deare Lord and Master, whose thoughts are alwayes vpon that which tends to the accomplishment of his heauenly fathers will, is thinking and discoursing with Moyses and Elias, of his paineful death and passion.
[Affection.] We are but pilgrims in this world, my soule, not inhabitants. We haue noe permanent citie here, but we are makeing home to an euerlasting one, where we are fellow citizens, with the Saints, and God's domestikes: nor can we follow a surer guide then our Sauiour Iesus. His way is through sufferances, contradictions ad Crosses in euery kind. And is it not our perfection to expresse his life in ours, that by suffering with him, we may raigne with him. Good it is indeede to haue gusts and foretastes of the consolations of God! but farre bet∣ter to follow the God of consolation amidst his desolations, sufferances, and abandonnements; who, ioy being propo∣sed vnto him, sustayned the Crosse con∣temning confusion. Say then with S. Te∣resa, aut pati aut mori: either let su∣fer, or dye.
And Iesus was casting out a Diuell and he was dumbe. Luc. 11.
CONSIDER, that the Diuells dominion was spredd in a man∣ner ouer all the face of the earth: Altars were erected, I∣dolls sett vp: Idolatrie, or the worship∣pe of the Diuell, raigned in euery place: so that his pride growen greater then his power, he durst attempt vpon the sonne of God (as in the first sunday in Lent) but in steed of victorie he mett with confusion. He was ouerthrowen with the sword of the word of God, without any other armes. But now Iesus, to comply with, and exercise the Office, of a Sa∣uiour, being sent to free the world out of the Diuells tyrannie, setts vpon him by his power and authoritie, and by ab∣solute
commande chaceth him out of the possessed body.
[Affection.] O blessed fruites of the co∣ming of our Sauiour Iesus Christ! Poo∣re man was kept à slaue vnder the Di∣uells tyrannie, nor was there any power in earth to free him: but Iesus our Hel∣per in opportunities, (that is seasonably as he iudges fitting) in tribulation, in tempta∣tion, &c. came graciously to his ayde: he assaults that stronge one: forceth him, by his flight, to acknowledge the power of his Master, who begins sake his rai∣gne, and abate his pride: nor doth he this in his owne person onely, but euen leaues the like power in his holie Church. He graciously teaches vs by his exam∣ple how we are to behaue our selues in temptation: and shewes vs in what power we ought to subdue that fierce foe. Bles∣sed and magnified be he for euer, who hath left such power to the sonns of man!
CONSIDER that though the Diuells taking possession of mans body be not verie comon: yet his possession of
mans soule is but too ordinarie. And how euer, we perceiue it but a litle, yet it is farre more dangerous, and most ab∣solutly true. Neuer are we so vnhappie to committ mortall sinne, but the Di∣uell takes full possession of our soules: grace departs: the holy Ghost is turned out of dores: the Diuell becomes our Master, and we his miserable seruantes and slaues, ouer whom he exercises à ty∣rannicall dominion. We become blind to good; walke in darknesse, (not dis∣couering what is fitting to be done) and dumbe too, as to the making profession of what we know to be right.
[Affection.] O my soule, this is the pos∣session indeede which we ought most to feare: and dispossession which we ought most earnestly to seeke for because we haue left him who is able to throw both body and soule into Hell fire; because our strength hath left vs, we are sicke of a deade palsie, and sore tormented by the Diuell. Let vs neuer cease from sighets, and sobbs and lamentations, whi∣le we rcmayne in this sadd captiuitie. Gods grace alone is able to deliuer vs. Let vs begge it incessantly, like poore
lost slaues; knowing that there is noe mea∣nes to flye from him, but to him: from him offended, to him appeased: saying: haue mercy vpon me, ô God, according to thy great mercy, and according to the multitude of thy commiserations: be∣cause my miserie is exceeding great, and needes noe lesse a cure.
Euery Kingdome deuided against it selfe, shall be made desolate, and a house shall fall vpon a house. Luc. 111.
CONSIDER, that though we had not had truth it selfe, which none dare contradicte, to assure vs of this so necessa∣rie a lesson: yet common experience ma∣kes it but too sure to verie ordinarie ca∣pacities: The internall diuisions and broy∣les of England, France, Spayne, Italie and Flanders, to goe noe further, haue oft hazarded their vtter ruine. And the vn∣happie misintelligences of communities, and particular families; haue not onely
disordered them, and depriued them of the blissings of peace and quiete, but haue euen exposed them to publicke scandall, and desolation it selfe.
[Affection.] How deare then, my soule, ought vnanimitie and vnion of harts to be to vs, which rayseth a litle, with Gods blessing vpon it, to great matters; at least to sufficiencie, and content. This was the Legacie B. S. Augustine left his children vnitie of hartes and communitie of the same purse Noe myne and thyne the true cause of deui∣sion. This was the Apostles inheritance giuen them by the holy Ghost one hart and one soule. This was the songe which the Royall Psalmist sung with such ioy, and found so good and delicious, the vnanimous cohabitation of brethren which like a precious oyntement conueyes it selfe through all the parts of the body. Powre then, ô Lord, the loue of brotherlinesse and peace into our harts that being annointed with the dewe of thy spiri∣tuall vnction, we may be ouerioyed with the gra∣ce of thy benediction.
Who is not with me is against me and who gathers not with me doth disperse. Luke 11.
CONSIDER, that the sonne of God hath said it, whose words can neuer passe. Who is not with me is against me there is noe meane, noe third way. Noe man can serue two Masters, God and Mammon. There is nothing that raignes in mans hart but either cupiditie or charitie. What is giuen to cupiditie is giuen to that badd master, the Diuell. But what is done for charitie, is done for the best of Masters, our good God; and so we go•• happilie with him, and gather with him. If our harts say liue Iesus, and our actions be done actually or vertually for his sake, we aduance in vertue, and treasure vp for heauen. If we fayle of this, we walke not with God, we dis∣perse; the Deuill getts a share, more or lesse according to the greatnesse, or litlenesse of our actions.
[Affection.] Let vs not goe on biasing, my soule, and halting on both sides. If one one∣ly God be our all, let all our thoughtes, words, and workes be directed to his ho∣nour.
If it were he, not Baal, or any strange Gods, which created, conserued, and re∣deemed vs with his owne pretious bloode; let him, not them, souueraignely raigne ouer vs. The bedd of our hart is to narrow for two, let our lawfull spouse, the Master of it, wholie possesse it. What euer we doe, and not for that for which diuine wisdome ordered it to be done (that is Gods honour) though in its owne nature it be good, yet for want of its right end, it falls short. Concludes S. Au∣gustine.
Iesus went beyond the sea of Galilee and a great Multitude followed him.
CONSIDER, that we neuer wal∣ke more safely, then when we fol∣low Iesus. Neuer are we more sure then in his blessed hands. Neuer better prouided for, then when distrusting
in our owne prouidence, ••e let pure loue to him, which is alwayes accompaigned with Prudence, leade vs after him: to con∣uerse with him: to receiue the heauenly dewe of his diuine word: and to admire the wonders of his admirable workes; euen with the neglect of the whole world beside, as did this pious multitude.
[Affection.] Let then, my soule, our first, and principall care be imployed, to followe Christ, to seeke his Kindome, or raigne ouer our owne harts, and the harts of all men: and his iustice, by giuing beleefe to his words, and reposing confidence in his gracious prouidence, without permitting our thoughts to be afflicted with an anxious sollicitude, for temporall thinges; which infallibly shall be giuen vs, or as it were, shall be cast in to the bargaine. Our hea∣uenly father better knowes then we our sel∣ues what is necessarie for vs, as well for our bodys as our soules. He may leaue vs till we begin to be hungrie of both foodes: but expect him; and absolutly depend vpon him, and that pious father of ours will not see vs fayle in the way.
I haue compassion of the multitude.
CONSIDER that when the pious mul∣titude had once giuen this ample te∣stimonie (by following him three dayes in the wildernesse) of their loue and perseue∣rance, heauenly wisdome found it seaso∣nable, to giue them also a testimonie of his power and goodnesse, in one and the same miracle: of his power, in making fiue loa∣fes, and two fishes extende to the feeding and saciating of fiue thousand persons: and of his goodnesse, by applying the effects of that power, to solace and nourish that hungrie multitude: saying with compas∣sion, misereor super turbam, that is, my ve∣rie bowells are moued with pittie, in pointe of the multitude of those that follow me.
[Affection.] O my most gracious Lord! how easily is thy paternall harte inclyned to pittie. The pen of the holy Ghost may seeme to haue laboured to make it euident to our hartes. I will not leaue you orphants. If I come not presently, expect me, for coming I will come. Can a mother forgett the child of her owne body? And tho she could, yet I am your
foster-father, and cannot forgett you. Ah, my soule, what expressions can be deuised mo∣re tender? Our Lord is indeede pittifull and mercifull; patient and exceeding mercifull. We haue reason to admire his power: to drea∣de his iustice: to venerate his sanctitie, to magnifie all his Attributes: yet nothing, nothing comes so home to our vses, as his goodnesse: nothing sutes so well with our miserie, as his boundlesse mercy.
Euery one tooke as much as they would and they were filled. Iohn. 6.
CONSIDER, rhat our almightie Ma∣ster is equally powerfull to worke his owne designe, and our full satisfaction, as well in litle as in great matters. If a world be to be made he rayseth it out of noth∣inge: If thousands be to be fedd in the wil∣dernesse; fiue loaues and a few smale fishes is Matter enough for him to worke vpon, and to increase, that smale prouision, into such a plentifull store, that he affords eue∣ry one of them as much as they will, and
they are all filled, and saciated.
[Affection.] Yes, my soule, our great Gods will and power are wholy equall, all that he will, he can: it is he who wrought all that he would in heauen and earth; nor can any resist his diuine will. He needes noe matter to worke vpon: he requires noe length of tyme to wotke in: he has done in a moment: he feeds whom he will with what he will: and whom he feeds, he fills, he saciates. Alas the world, my soule, with its fattest feasts doth not saciate vs. Vn∣lesse what we eate issue from thy holy hand and come with thy benediction vpon it, great God, we doe but languish, and fayle in the way. But if the litle we haue, be ac∣compayned with thy blessing, it feeds, it fattens, it delights, it saciates.
CONSIDER, that though this mul∣titude had iuste reason as well to ma∣gnifie his wonderfull power, as to loue and imbrace his bountifull goodnesse, in the stupendious multiplication of a few loaues &c. Yet was but that a poore shadowe, of Gods fauours to vs Christians, as their obligations also were incomparably lesse
hen ours. There, fiue loaues fedd fiue thousand: but with vs (in the blessed Sa∣crament) one bread of life descending from heauen, feeds fiue thousand millions They receiued onely bodily foode and but once; we the true foode of the soule, which giues grace and strength, and leades to eternall life, and that too as often as we please.
[Affection.] Crye out then, my soule, and let all Christian hartes crye out: thou art great, ô Lord, thou art great, thou art great, and wonderfully laudable, and thy greatnesse hath noe bounds nor end. Thy friends, ô God, are too too much hono∣red, their dominion, and raigne in thee, are exceedingly confirmed and firmely established. Thou giuest foode in due ty∣me to euery creature. Thou feedst the multitude which followes thee, with brea∣de of miracle; and thy Christian children with the breade of Angells. O res mirabilis; ô wonder of wonders! A poore and abiect seruant, eates his Lord and Master!
Which of you shall argue me of sinne. Io. 8.
CONSIDER the incompara∣ble innocencie of our Sauiour Iesus Christ, who could stand vp vndauntedly amongst all the Princes of the Scribes and Pharisies (his mortall enemyes) and pro∣uoke their malice to argue or conuince him of sinne. Who will, or can, conuince me me of sinne? They can carpe his best actions they can reuile him: they can calumniate him: they can horribly blaspheame him: saying he has a Diuell in him: but the most impudent among them aduentured not to fixe any stayne of sinne vpon him; nor would he suffer it, as being altogeither in∣consistant with his diuinitie. There is noe guile framed in thy sacred mouth.
[Affection.] Noe my deare Lord, those fatt bulls may beseedge thee, and many dogs may compasse thée about, but they shall not be able to teare thy inuiolable
innocencie. They shall find noe guile in thy sacred mouth, nor blemish in thy actions. We, alas! are they that haue sin∣ned: we that haue done vniustly, we that haue committed iniquitie. We dare not pretend to innocencie: but at least, sweete Iesus, giue vs thy holy grace humbly to acknowledge our faults, neuer laying claime to that which we haue noe right to. And if calumnies be putt vpon vs falsely, giue vs courage to neglect them by thy example: vnlesse they be such, as disho∣nour our ministerie, or office, by which we are made lesse able to performe our du∣ties: in which case giue vs grace to deney them with simplicitie and modestie, with∣out rendering euill for euill, leauing the rest to Gods sweete prouidence.
Doe not we say well, that thou art a Samari∣tane and hast a Diuell. Io. 8.
CONSIDER, the strange peruersitie, and obstinacie of the Iewes: who while they could find nothinge to repre∣hend in his doctrine: nothinge in the truth of his words: nothing in point of his life
and manners, they fall to iniuries, and those most outragious ones; saying (with approbation of their rashe iudgement) Did not we say well, that he is a Samaritane, a base fellow, and has a Diuell? The first accusa∣tion he past ouer in silence, for he was indeede the true Samaritane, that is, the keeper and sauer of man. But the se∣conde, which was a most horride blasphe∣mie, he would not let passe, but replyd to it, in short, with all the mildnesse and modestie, that might be, saying: I haue noe Diuell.
[Affection.] Detest, my soule, such a dam∣nable peruersitie, which while it finds no∣thing in words or actions reprehensible, falls to iniurious languadge: and obserue that as the Iewes malice mounts higher, so our Sauiours mildenesse doth transcen∣de. They most horribly blaspheame, by vniting in his person God and the Diuell, two of the most absolute extreames. He onely repulses that iniurie, by a most mil∣de and short replye. I haue noe Diuell. Let vs thus proceede, my soule, when our most innocent words or workes, are mi∣staken or carped at, let vs pay a mylde re∣plye to truth, without wrangling. For the
rest, our innocencie will afford ioy enough to our harts.
If I tell you the truth, why doe not you beleeue me? Io. 8.
CONSIDER, that our Sauiour was not onely truth it selfe which could neither deceiue nor be deceiued, which the Iewes might in some sorte be ignorant of, but he had vsed all the meanes possible to make it appeare to them by effectes. He had cured their blind, their deafe, their dumbe and lame. He had appeared in glo∣rie, and had the testimonie of heauen and earth that he was the sonne of God. He had shewen his power ouer the Diuells. There was noe guile found in his mouth, nor of∣fence in his actions, as his mortall ene∣myes, being prouoked, made good by their silence and yet they beleeue him not.
[Affection.] May not then one say, ô Lord what couldst thou haue further done for thy vineyard, for thy deare people of thy holy Land, which thou didst not? Thy te∣stimonies
were but too too credible; thy miracles were innumerable; visible vnde∣nyable: From thy diuine mouth flowed honie and milke: thy actions were wholie laudable. But their malice, their auarice, their ambition, hardene their harts, and blinded their vnderstandings. Let vs, say they, circumnent that iust man, he is vnprofi∣table to vs, and contrarie to our workes. He is the heire, lets kill him, and the inheritance is ours. Hence it is, my soule, that the good seede of Gods truth plainely proposed, and inculcated to our harts, are stifled in vs by our inordinate desires of honours, plea∣sures, profitt.
If I say the truth why doe you not beleeue me?
CONSIDER, that though the Iewes appeare, and are indeede hugely bla∣me-worthy: yet I feare, if the proceedings of many of vs Christians be well looked into, we shall be found, noe lesse guiltie: They sawe the miracles, yet their malice, at least, made them conceiue that they were done by the power of the Diuell: but we beleeue without all doubt that they
were done in digito Dei. They sawe the in∣nocencie of his life, yet misdoubted hy∣pocrycie. We beleeue him to be that most innocent person, in whose mouth there is noe guile. They were in doubt of his Dei∣tie. We beleeue firmely that he is the true sonne of God.
[Affection.] And yet, my soule, while we confesse all this to be so true, that we dare not misdoubt any part of it, doe not our actions often tymes belye our beleife, and Gods truthes are blaspheamed therby? We beleeue his almightie power, by which he workes wonders, at his pleasure, and doth all that he will in heauen and in earth; and yet being men of litle faith we doubt of his fatherly prouidence, in the tyme of necessitie. We well know the innocencie of his life, and that it ought to be the rule of ours: and yet our liues are so vicious, and deceiptfull, that we quite swarue from that holie rule; we cannot be knowne by it. We willingly professe that Ch. Iesus is our Lord, and our God: and yet we appeare in the eyes of his enemyes, so poo∣re seruants of his, that they cannot beleeue we beleeue him to be such indeede.
They (the Apostles) putt their garments vpon the Asse, and made him (Christ) sitt theron.
CONSIDER, that the sonne of God, consubstantiall with his Al∣mightie father, and equall to him in Maiestie and glorie, could not by ascending become greater, or more glo∣rious, since nothing can surpasse, or euen in any sort attayne to infinitie. But what he could not by ascending, he could by descending and humbling himselfe, which he did in his birth, in all his life, in this day of his tryumphe, making his entrie in∣to Hierusalem vpon a sillie Asse: and ther∣for God exalted him, and gaue him a na∣me surpassing all names, a name which brings heauen and earth downe vpon their knees to adore him.
[Affection.] Behold, my soule, the Kinge of heauen in the day of his tryumphe, moun∣ted vpon a sillie Asse in that royall Citie Ierusalem and obscrue that he seemes to
make it his busines in earth to decry pri∣de, and exalt humilitie: and to leaue vs in this one lesson, an example of the ruine of the one, and a cure of the other. Trium∣phes are vsed to be made by proud man, in coas••he, on horte, with Lions and Ele∣phants. By humble Christe vpon a poore asse. What more abiect then a sillie asse. The onely Christian way then to ascende and tryumphe is to descende. To erect our heade into the skeies, without the roote humilitie, is to seeke ruine, not aduance∣ment and grouth of spirit.
CONSIDER, that though our Sa∣uiour Iesus-Christ, be most iustly admirable, adorable, and amiable in all circumstances: in the glorie of his heauen∣ly father; which he is possessed of by the right of his eternall generation: in his power of workinge innumerable miracles: in his scantlinge of glorie on Mount Tabor &c. Yet neuer is he more to be admired, adored, and loued by poore man, nor euer speakes he more tendernesse and edifica∣tion
to his hart, then when for his loue, and example, he makes choyce of that, which, to the world, appeares most igno∣minious, poore, and abiect, as in this poore entrie of his, he did.
[Affection.] When I looke vpon the multitude of thy miracles, greate God, I admire, and adore thy power. When with the whole strife of my hart, I essay, as I am able, to behold thee in thy seate of glorie, I feare to be oppressed therwith, and am forced to fall downe vpon my face with those celestiall spirits, and adore thy Maiestie. But when thou dost graciously please to suffer that Maiestie of thyne to appeare in ignominie, poore, and abiect, like one of vs, I fall downe vpō thee, with∣out dreade, with a strange confidence, with a huge dearenesse, saying in my harte, what can he deney me, whose singular mer∣cy will needs share in my miserie? Be igno∣minie, pouertie, and abiection alwayes deare to me, since deare to him who dyed for me.
The Apostles brought an Asse, and made him sit theron.
CONSIDER, that heauen is not fur∣ther remoued from the earth, then the wayes of the world are distāt from the wayes of God, and mans cogitations from Gods. Men thinke their greatnesse will be mistaken, vnlesse they testifie it by the ma∣gnificence of their garments, and their vast traynes of horse and men. The sonne of God, contrarily, comes in the name of our Lord with two or three poore fisher∣men, mounted vpon an Asse, in the onely day of his tryumphe, and in that abiect∣nesse finds his glorie, and euen in that is ackdowledged to be the true Messias or kinge.
[Affection.] If our desires be honour and glorie; my soule, let vs not feare to pur∣sue them; so it be by the way which our Sauiour taught vs, not by those of the world which leade quite contre, and seduce vs. The world seekes honour by high and
glorious wayes; and the more he pursues it, the more it flyes him. Christ walkes on in humble and abiecte wayes, and it co∣mes to meete him. He is saluted with noe Hosannas in Ierusalem till he haue first humbled himselfe to ride vpon an Asse; nor will he enter into his birth-right in the heauenly Ierusalem till he haue humbled himselfe to death, and that, the infamous death of the Crosse. Let abiectnesse then, my soule, be thy honour; foolishnesse thy wisdome, and the infamie of the Crosse thy glorie.
He went into the Temple.
CONSIDER, that our B. Sauiour who had taught the Iewes that he sought not his owne glorie, doth here verifie the same in effect, both to them and vs when presently withdrawing himselfe, from the glorious acclammations, Hosannas, and Benedictus es giuen to him, as to their true Messias, and Kinge, he went to the Temple, there to doe his Fathers worke, and aduance his glorie, by casting out of it, all that sold and bought therin; and the
tables of the bankers and the chaires of them that sold pigeons he ouerthrew, saying to them: it is written, my house shall be called the house of prayer &c.
[Affection.] Hence we are taught, my soule, by Christs example to run from the glorie which any one may ascribe to vs, tho with neuer so great applause, to im∣ploye our selues in glorifying God, espe∣cially in his owne house. See how our swee∣te Sauiour according to the Psalmists ex∣pression, is eaten vp with the zeale of that holy house; and how, being the mildest amonge the sonns of men, he takes the whippe in∣to his hands, and resolutly without feare of offending, driues those vnworthy ne∣gotiatours out of his Fathers house. Ah, my soule, what may not they then feare who buy and sell Christs patrimonie in the Church? Ah Christians! what may not we feare, who beleeue that we are not onely in the Temple of God, but euen in the reall presence of the God of the Temple, and yet seeme rather by our loose beha∣uiour, &c. to come to affront him, then to adore him in his owne house, and pre∣sence?
I am the good Pastour. Ihon. 10.
CONSIDER, that as the sonne of God was borne for vs, and gi∣uen to vs, so he seemes indeede to be all ours, and to come home to all our necessities and vses: He is not onely the way, truth, and life, by which we are to walke to life euerlasting: but loo∣king vpon vs as weake and straying sheepe, who often leaue the way, forsake truth, and are subiect to hazard life, by becominge preys to rauinous wolues, he graciously proues our Pastour, to feede, protecte and leade vs by the wayes of truth, to those eternally plentifull pastures of his in our owne Lande.
[Affection.] Let vs, my soule, truly ack∣nowledge, what in verie deede we are. To witt: the people of his pasture, and the sheepe of his hand: that sheepe which
strayed from the way, from truth, from life, and perished. We are indeede weake creatures, and daylie subiect to erre in many things, and haue litle reason to de∣pende vpon our fayling strength. Howbeit be Gods mercy euer blessed, we are not as sheepe without a Pastour, but we haue the good Pastour to protect vs. Let vs attentiuly heare his voyce; know him, and his wayes; and wholy depende vpon him, and his preists, of whom he hath said. Who heares you heares me.
A good Pastour giues his life for his flocke. Io. 10.
CONSIDER that this Pastour of ours, is the good Pastour indeede, that is, good by excellencie, or infinitly good, which he makes manifest not by words onely, but by many effects: what was cast away he brings againe: what was broken he binds vp: what was weake he strengthens: and the sheepe which was lost he seekes, and finds, and graciously brings home vpon his owne shoulders. Nay mo∣re, the labour of thirtie odd yeares im∣ployd
about the care of his flocke, had see∣med but litle to his loue, had he not in the end layed downe his life for the same.
[Affection.] Ah my soule! Let vs blesse him, and magnifie his free mercys for euer and euer. Without this good Pastour we were all lost eternally. It was Gods mer∣cy alone that we perished not all togeither and were consumed: for he looked downe from heauen, to see whether there were any that vnderstood and sought him among the children of men: and he found that all had declined and were become vnprofita∣ble, none doing good, noe not one. And yet while we serued him so poorely, the∣re was noe hope of saluation without his helpe: nor pardon, nor life for vs, but that which he purchaced by his owne pre∣tious death. Let me euer loue thee, thou dearest pastour, and purchacer of my soule.
CONSIDER that this good shephard, this heauenly Pastour of our soules, doth conduct, protect, and feede vs; not
after an ordinarie manner, but according to his diuine, superadmirable, and asto∣nishing wayes, peculiar and proper to his diuine goodnesse and wisdome alone; not onely with the plentuous dugges of his heauenly consolations, and foretastes of beatitude, but euen with that supersubstan∣tiall foode, his owne pretious body and bloud.
[Affection.] Awake, my soule, awake, and diligently obserue what deare obligations we haue to this good pastour of ours: he did not onely come downe from heauen to comfort and instruct vs with his personall presence, enduring all the incommodities to which we are subiect in this our banish∣ment: but he putts downe his bloude for the price of our Redemption: and as though that were not yet enough to testi∣fie the excesse of his tendernesse to his deare flocke: by a heauenly inuention, and euen a miracle of loue, he so leaues vs, as yet he remaynes with vs: and ma∣kes his owne pretious body and bloude the permanent foode of our soules.
CONSIDER, that this good; this ineffa∣bly good Pastour of ours, doth not onely feed vs by this admirable meanes which the Angells could neuer haue dreamt on, but will also daigne to be fedd by vs, in his poore members, our necessi∣tous Christian brethren: I was hungrie, and you gaue me to eate: I was thirstie, and you ga∣ue me to drinke. Yes saith our deare Pastour: verily I say to you, as longe as you did it to one of these my least brethren, you did it to me.
[Affection.] Our good Pastour, my soule, knew that well-borne harts, were not wil∣ling to receiue, and returne nothing, but were still greedie to inquire out the mea∣nes wherby they might make mutuall re∣turnes of loue: and therfor he himselfe suggests the wayes, by which he would haue it done: saying, as it were, to our hartes: I your pastour, and maker, who can otherwise neede nothing that's yours, am notwithstanding, hungrie, thirstie; na∣ked and imprisoned in my poore members your brethren, in them I begge breade &c. at your dores: assuring you that what you giue to them in my name, and for my
loue, you giue to me. O what a comforte it is to a truly louing harte, to haue so easie a way, to render loue for loue!
For a litle tyme you shall not see me, and shortly after you shall see me againe. S. Io. 16.
CONSIDER, that we are all pil∣grimes trauelling towards our hea¦uenly home, and we shall not mis∣se to meete with all kinds of wea∣ther. Now heate, now cold: now faire, and soone after fowle. Sometymes our Sa∣uiour dilates our harts with the aboundan∣ce of his consolations and we prosperously spring on in the wayes of his commande∣ments: and sometymes againe, he retires, and hydes him selfe from vs, leauing vs to desolations and sorrowes, and we become troubled, and all our former force and courage seeme to haue forsaken vs.
[Affection.] Thus it is, my soule, that the diuine wisdome deales with his ser∣uants.
He doth nourish, cherish, and com∣fort vs, least we might fayle in the way. He doth afflict and leaue vs, least out of con∣fidence of our owne strength, we might erre from the way. He giues vs consolations to testifie to our harte that he loues vs. He leaues vs to desolations, to trye and ma∣ke appeare whether we loue him. But whe∣ther he comfort vs, or permitt afflictions to fall vpon vs, let vs still venerate his or∣ders and gracious conduct, because he it is indeede who is alwayes our refuge.
You shall lament and weepe.
But the world shall reioyce. Ioh. 6.
CONSIDER, that sorrowes and ioyes goe here belowe by turnes and tymes. And still the best parte in apparence is allo∣ted to those whom God least loues; the world shall reioyce: And the worst, as he al∣wayes tooke it to himselfe, so he leaues it to his dearest friends. You (saith he, to his deare Apostles) you, shall lament and weepe: but your sorrowes shall be turned into ioyes. Wheras the worldlings ioyes, and parte, shall be with the Hypocrites who haue receiued their reward.
[Affection.] Let vs not, my soule, either admire or enuie, the seeming prosperitie of the wicked. Their ioyes are but for mo∣ments, and those too mixt with painefull pleasures. They themselues confesse it: we are wearied in the way of iniquitie, and per∣dition; and haue walked hard wayes: while the iust, whom we had in derision, and in a parable of reproche, are counted among the children of God, and their parte and portion amongst the saintes. There are we, my soule, to inioye our permanent possession. There are our teares to be wiped away for euer, and payd with the inioyment of an eternall inheri∣tance, which neither eye hath seene, nor eare hath heard, nor hath entered into the mynde of man.
Now, indeede you haue sorrowe.
CONSIDER, that the sorrowes which we suffer, are in this present moment, now, saith our Sauiour; you haue sorrow. Now: not the next moment for any thinge we know: thinges may alter to the better:
God may assiste: death may end all: nor ought a wise man to esteeme any thinge longe which shall haue end. But put case our sorrowes and afflictions should neither be lessened nor taken away for the space of a longe life. Yet what is the longest of liues compared to eternitie but a verie moment?
[Affection.] It is not, my soule, for this present tyme, for transitorie momentes that we liue and labour. Our ayme is eter∣nitie. Nor are our sorrowes equall to the paines due to our sinnes: nor beare they any proportion to the endlesse ioy we hope for: and yet S. Paule assures vs that our tribulations which are for the present momentary and light, worke a boue mea∣sure, exceedingly, an eternall waight of glorie in vs. Let vs then couragiously looke ouer the thinges we see or feele, which are but temporall; to consider what we see not, but by ourpatience hope for, an eternall waight of glorie.
I will see you againe, and your harte shall reioyce and noe man shall take your ioy from you.
CONSIDER, that though our good God may sometymes seeme to leaue vs, yet he neuer forsakes vs, but returnes againe to see vs, to reioyce our hartes, and double and trible our ioyes (not those of the wicked which are alwayes attended and vshered out by sorrow: but those of the true Disciples of Christ; Gaudia Do∣mini, ioyes in Christ, of Christ, and for Christ) and to giue vs assurance, that it shall not be in the power of man to robbe vs of these Christian ioyes, which are pro∣perly ours: and none shall take your ioyes from you.
[Affection.] Noe, my soule, our merci∣full Lord forsakes vs not, vnlesse we first forsake him; he goes, but comes againe to visite vs, and by such his accesses, he giues accession of ioyes to our hartes, which he so fixes by his grace, that they are not taken from vs nether in this world nor the next: to witt they are not placed vpon transitorie thinges which passe, but vpon Christ, and are loc∣ked
vp in our harts, whither the tyrants sword cannot reach. He may take our li∣ues away, but cannot our ioyes, which liue in death, and suruiue it. Such were S. Pau∣les ioyes, with which he abounded in the midst of all his tribulations. Such the A∣postles, who came reioycing from before the counsell. Such S. Laurence, whose ioyes burnt higher then the Tyrants tor∣menting flames. Such finally are those of our Lord and Master, who ioy being propo∣sed to him sustayned the Crosse. This, my soule is our ioy which none can take from vs.
I goe to him who sent me. Io. 16.
CONSIDER that if we were truly wained from the world, from selfe loue, and selfe con∣solation; we should be so farre from hauing our harts filled with sorrow, vpon the hearing of the words
of Christ (I goe to him who sent me) that contrarily, our harts would be replenished with ioy. That deare Lord of ours, had perfectly accomplished his heauenly Fa∣thers will, in the worke of mans saluation by puttinge downe that deare price of his redemption. What then ought to be more delightfull to the redeemed slaue, then to see his gracious Redeemour returne into the possession of his owne right; to see him exalted; to see him glorifyed?
[Affection.] Returne then, ô my dearest Redeemour, into thy rest; into thy hea∣uenly Fathers bosome; into that glorie thou hadst common with him, by thyne eternall birth-right, before the world was yet made: for it is but iust that the in∣nocent lambe which was slayne, should re∣ceiue power, and diuinitie, and wisdome, and strength, honour, glorie, and bene∣diction &c. Be it euer farre from vs, my soule, to preferre the delightes of his pre∣sence, and the ioyes we take while we are drawen on by the odour of his oyntments before the accomplishment of his blessed pleasure (in what euer desolation) and the aduancement of his glorie.
It is expedient for you that I goe Io. 16.
CONSIDER that tho not so much the consolations of God, as the God of all consolations, and the pure loue of him, for his owne infinite goodnesse sake, ought to be the cheife Christian motiue in all our actions, yet our mercifull God who best knew that man is all earthly, earth, and ledd by selfe interest, sutes his motiues to what we are, alwayes mixing the sweetes of consolations and our aduan∣tage to moue vs to the loue we otherwise owe him. And therfor to solace the Apo∣stles sadnesse he sayth: I tell you the truth, it is expedient (that is, aduantagious or pro∣fitable) for you, that I goe: for if I goe not the holy Ghost shall not come to you.
[Affection.] Let vs putt downe, my soule, for a most sure maxime in point of our spi∣rituall progresse, that he is not Gods best seruant who seekes his will of God, in the continuall inioyment of consolations in our prayers &c. But he that desires that Gods will may be done in him by an abso∣lute resignation in what drinesse and aban∣donmēts
so euer. Let vs learne thē to leaue God for God, as here we haue occasion, and vndoubtedly the holy Ghost will co∣me, and inhabite our disinteressed harts, and blesse them with more solide and sub∣stantiall aduantages.
But if I goe I will send him to you. Io. 16.
CONSIDER that wheras the holy Ghost proceeds from the Father and the sonne, it was but conuenient that the sonne should first be seated at the right hand of his heauenly Father, in the Thro∣ne of his glorie (according to that: the holy Ghost was not yet giuen because Iesus was not yet glorified) before the holy Ghost was sent, that he might be ioyntly sent from them both to poore man, as that best guift descending from aboue, consubstantiall, coequall, coeternall, with themselues, and well becoming their infinite Maiestie, and the excessiue loue of our deare Sauiour, by the merits of whose death that perfect pre∣sent was purchaced.
[Affection.] It is but iust, my soule, that our eldest brother be first repossessed of his owne glorie which was his from all eter∣nitie, before the younger, and adoptiue children, lay claime to their share, which is but his deare purchace, and free guift; who for a sure pledge of it, sends vs one equall to himselfe, to confirme in vs the hopes therof. Happie, thrice happie we Christians, to haue so powerfull a Media∣tour in the Court of heauen, to preuayle with his Almightie Father for the sending of the holy Ghost, to comfort, instruct and confirme vs in all truth, taking vp his residence in the Temples of our hartes.
He (the holy Ghost) shall teach you all truth. Io 16.
CONSIDER, that as the donation, and mission of the holy Ghost, were the effects, and fruites, of the passion, as∣cension, and noble tryumphe of Christ, wherin he ledd captiuitie it selfe captiue; and in all of them glorified his heauenly Father; so is that holy spirit sent to glori∣fie the sonn, by teaching, clearing, and
confirminge in the harts of the Apostles all that their diuine master had taught them belowe, and making these heauenly tru∣thes, by their ministerie, tho otherwise, as farre aboue the reach of reason, as con∣trarie to the bent of flesh and bloode, powerfully spread themselues all the world ouer, and become the familiar and fatte∣ning foode, not of wise onely, but euen Idiotes and children too, wherby they are made more learned, then the proudest Phylosofer that euer liued.
[Affection.] O the admirable goodnesse of the Father, sonne and holy Ghost, who so graciously reueales the mysteries of Heauen to vs litle ones in earth. The Fa∣ther sent vs his onely sonne to purchace vs that singular fauour at the price of his pre∣tious bloode, which he willingly and ioy∣fully vndertooke, to teache vs the secree∣tes of heauen. And the holy Ghoste sent from them both, so absolutly confirmes our hartes in the beliefe therof, that poore illiterate pesants, doe not onely knowe more then greatest Phylosofers, but are readie to laye downe their liues in confir∣mation of that truth.
Vntill now you haue not asked anything. Io. 16.
CONSIDER, that the poore beg∣gar needes noe other inuitation to aske, then the knowledge and sense of his owne pouertie, and want; whence the rich of this world doe as litle vse, as litle neede, to intreate the beggar to aske an almes of him. But the riches of heauen, by an ineffable bountie, and graciousnesse, importunes vs, vs, as it were, to importune him, saying: vntill now you haue not asked any thing: aske and you shall receiue.
[Affection.] Alas, my soule, me thinkes the longe and certaine knowledge we haue of our owne miserie and want; and the day∣lie temptations we suffer, and relapses we fall into, should sufficiently inuite vs to
haue frequent recourse to a bountifull giuer: but now at least being incited by the reproches he makes vs for not asking, let vs hourely run to those ouerflowing breasts of mercy and grace, least we may seeme gratis to loose our selues. Let vs, my soule, aske, seeke, knocke (that holy violence is gratefull to God) with as much importunitie, as we truly find ne∣cessitie.
Amen, Amen I say to you, if you aske the fa∣ther any thinge in my name, he will giue it you. Io. 16.
WHOM WE ARE TO ASKE.
CONSIDER, how stronge hopes we ought to conceiue of obteyning our demande, where the promesse is made in so great a latitude, and where such a sonne the wisdome of heauen, confidently sends vs to such a Father the eternall sourse of all goodnesse, plentie, and happinesse, which can neuer be drayned: to his Father and our Father: as we are taught by his sacred mouthe to beleeue and say: Our Father which are in heauen &c.
[Affection.] O daughter of Sion, ah my poore soule, why wilt thou wilfully perish, where such large and louing offers of grace and abundance is made to thee? What confidence may we not iustly haue of ob∣teyning all things necessarie, when we are sent to the Father of mercys, and the God of all consolation, by his onely deare sonne who in obedience to his diuine will, putt downe, that plentifull price of his pretious bloud for the loue of vs? Be my faylings neuer so frequent, be my sinns in what number they will, at least from hence forth I will not forgett to call thee with Ieremie. Thou art my Father; the guide of my Virginitie.
Aske the Father in my name. Io. 16.
CONSIDER that our blessed Sauiour in these few words, instructs vs, not onely of whom we are to aske, to witt of his Father, but, how, or in what manner, to witt, in his name. If we aske of a Father,
and that of an all-knowing, all-seeing Fa∣ther: it ought to be done with the reue∣rence, humilitie, obedience, loue, and confidence of a child. If in the name of a sonne it ought to be done as that sonne vsed to doe it; saying with an absolute re∣signation: Father if it may be, if it be agrea∣ble to thy diuine will; if it be expedient for my eternall good; grant this or this &c. If otherwise, not my will but thyne be done.
[Affection.] Let vs then, my soule, in all our necessities and difficulties, addresse our selues to that omnipotent Father of mercyes, and all consolation: for none co∣mes to the sonne vnlesse the father drawe them. But let it be in the name of his sonne Iesus; since there is noe other name vnder heauen gi∣uen to men; wherin they must be saued. Let vs then humbly intreate that heauenly fa∣ther, in the name, and by the merites of that most dearely beloued sonne, be it for thinges necessarie for the bodie or soule; but let it still be done with perfect resigna∣tion to his blessed will and pleasure, saying as we were taught by him; Father if it may be, let this or this be done, or this or this be taken away. Howbeit not my will, but thy holy will be done.
CONSIDER, that what we ought to aske, is to result out of the same words of our Sauiour: Aske of my Father, in my name. We must aske then of a louing Fa∣ther, we must therfor demande thinges sutable to his loue: his goodnesse will not giue vs a stone in lieu of breade, nor a ser∣pent in steede of a fish: he will not giue vs poyson because, our follie likes it. We must aske of a Father who is the Kinge of hea∣uen, we must not then aske earthly trash, which is vnworthy of his bestowing. Fi∣nally we must aske in the name of a Sauiour nothing therfor which is against our Sal∣uation.
[Affection.] Run then, my soule, to that almightie Father in the name of that best beloued sonne. But be not peremptorie in our demands: wisdome better knowes, what it best for vs. If we aske of a louing father, lets aske with loue, not with feare If we aske of an Almightie father who has Kingdomes to giue: aske not for cottages
trifles vnworthy of his giuing. If in the na∣me of a Sauiour, things then which most conduce to our saluation: things which he himselfe taught vs to aske: that his name may be sanctified in all nations! that he may absolutly raigne ouer all hartes: that his holy will may be punctually perfor∣med here belowe as in the Court of hea∣uen &c. Let vs aske that, my soule, and we shall neuer be confounded.
And there approched publicans and sinners vnto him to heare him. Luc. 15.
CONSIDER, the great mercy and myldnesse of Iesus, who did not onely graciously permitt pu∣blicans and publike sinners to ap∣proch to him, to heare his diuine word, &c. but he euen proued (by the parable of the lost sheepe, which men are wont to seeke with so much care) their Apologist or Aduocate, against the vncharitable
murmurings of the proud and vnm erci∣full Scribes and Pharisies, who looked vpon them, and him, with disdaigne.
[Affection.] Base pharisaicall pride be thou euer farre banished from Christian hartes who art still imployed to miscon∣strue mens best actions, and maliciously to turne them to their disaduantage: for what indeede was more sutable to a Sa∣uiour, who was not sent to call the iust, but the sinners, as himselfe testifies, then to admitte them into his diuine companie, and mildly to couerse with them, to teach them the wayes of life? And what againe more cōfortable to the poore sinner, then to meete with so milde a Sauiour. Certes such graciousnesse, must needs melte well∣borne hartes into teares, and make them pronounce with much hope: be mercyfull, ô God, to me a sinner.
The Pharisies and Scribes murmured, saying this man receiueth sinners and eateth with them.
CONSIDER that a quite contrarie spirit appeares in these Doctors of the lawe, from that of the great Lawgi∣uer Christ. He comes from heauen, not to call the iuste, but the sinner, to pen∣nance. They looke vpon them with indi∣gnation, and murmure against them. He admitts them not onely into his presence, and feeds them with his holy worde, but euen familiarises himselfe, and feeds with them: They keepe a loofe off from them, proudly pretending feare to be defiled by them, while they feare not to be vncha∣ritably censuring both them, and him.
[Affection.] Neuer apprehend it to be pure zeale, and true pietie, but wicked Phari∣saicall pride, to haue our eyes open, to pointe out such and such for sinners, to prie into their actions, to imploy our ton∣gue to censure them, and to murmure against them. This is not the lesson which our mercyfull and mylde Master left vs
but that which he reprehended in the Pha∣risies. Noe, but contrarily, he willed, such as were without sinne to throw the first stone at the sinner. True iustice, saith S. Gre∣gorie, begetts compassion in our hartes, false iustice breeds detestation.
Who among you &c. doth not leaue the 99. and goe after one that is lost to find it.
CONSIDER, how our sweete Sauiour to animate poore sinners to pennan∣ce, doth not onely admitt them into his companie, eate with them, and pleade their cause against the Scribes and Phari∣sies; but doth further make appeare vnto them, by a familiar example (common to them, and all the world) of a shepharde that leauing ninetie-nine, that is the whole heard, seemes to imploy his greatest care to finde out, the poore sheepe which had strayd from the rest (he makes appeare I say) that this proceeding of his is so litle lyable to censure, that contrarily, it is
h••ld most laudable, and is ordinarily vsed by euery one.
[Affection.] Take courage then, my soule, and all Christian soules, and approche confidently to our good Iesus. He comes not now a Iudge, but a Sauiour, a com∣panion, an Aduocate, to pleade the poore sinners cause against the proude. God sent not his sonne into the world to iudge the world but that the world may be saued by him. He lea∣ues the ninetie-nine iuste, that is, the whole troupes of the Angells, to seeke after poore man who had strayed, who had pro∣digall-like deboistly spent his substance in a forraine land, and without so strange a mercy had bene lost for euer.
And when he hath found it layeth it, vpon his shoulders &c.
CONSIDER, againe in this parable of our blessed Sauiours, that the poore shephard, did not onely willingly leaue the ninetie-nine, to imploye; as it were, his whole selfe, and his care, to find out that one which was lost, but hauing found it, vsed, all sweetnesse towards it,
not driuing or chaceing it home, but lo∣uingly loading it vpon his owne shoulders, and being returned home with it by calling all his friends to reioyce with him.
[Affection.] This deare Sauiour of ours, ô my soule, this carefull shepharde im∣ployd himselfe wholie for our aduantage: to find vs out who had strayed into a land of vtter disproportion from him: and that not for a fewe dayes, weekes, or monthes, but euen for the space of thirtie three yea∣res: sweetly inuiting all that labour and are oppressed, to come to him, and he would refreshe them. He freely conuer∣sed with sinners, pleaded their cause, and eate with them. Nay more, he loaded all our sinnes vpon his owne shoulders: and therfor he may most truly be said, not onely to haue ioyfully, and mercifully, brought backe the lost sheepe alone vpon his owne backe, but euen all that had otherwise perished eternally.
The multitude pressed our Sauiour I. Christ to heare his worde. Luc. 5.
CONSIDER by how many wayes our Sauiour Iesus prea∣ches to our soules, and how, by the example of the pious multitude, we ought diligently to heare it. Sometymes he speakes priua∣tly to our hartes by his holy inspirations. Sometymes againe both to our eares and hartes, by our Superiours, Pastours, Con∣fessours, and spirituall bookes. Finally by the good examples of others, by infirmi∣ties, afflictions, &c.
[Affection.] Turne not, my soule, a deafe eare, to those heauenly exhortations, and inuitations. Let not that golden shewre of graces which streames downe from aboue fall fruitlessly to the ground through our deffault. They are the Euangelicall pear∣les which ought to be prised aboue all our
substance. These the manna which ought to be gathered before the sun sett. These the seedes of glorie, which are to produce in our soules the fruites of eternall felicitie
We haue laboured all the night, and yet haue taken nothinge.
CONSIDER, that we often labour much, and aduance but litle, which happens either, because we labour by night that is without the light of Gods grace, being benighted by sinne: Or that we de∣pende more vpon our owne industrie; then Gods gracious assistance: or finally becau∣se we labour for thinges which are not worth the labour, which are not per∣manent, which vanish away like a shadowe Such are all earthly things, when they are sought for themselues, not directed and vsed to Gods glorie.
[Affection.] Its in vaine, my soule, to ryse before the light. If sinne haue benighted vs, grace must leade vs, or els we wander in darknesse, and walke further from our fathers house. Begge it then earnestly, incessantly; haue present recourse to the Sacraments, to those streames of grace.
It is refused to none who seeke it as they ought. Distruste in our owne force, which infallibly will fayle vs. Aske for things which are worthy of Gods giuing; such as tende to our saluation, and his glorie: not transitorie toyes which he leaues to his enemys; and refuses to his friends, in exercising mercy towards them.
When they had done as our Sauiour ordered them they inclosed a verie great multitude of fishes, and their net was broken.
CONSIDER, that Peter and the rest who had laboured all night, and caught nothinge, while they wholy de∣pended vpon their owne industrie and skill in fishing; as soone as they were taught by experience to distruste in their owne endeuours, and to expect Christs orders and tymes, with absolute dependance of his good pleasure, they were so farre from labouring in vaine, that they presently inclosed a huge multitude of fishes, and
were, in a manner agreably oppressed with plentie.
[Affection.] We must not fayle to labour my soule, and to vse our vttermost en∣deuours (for this the God who indowed vs with witt, and industrie requires at our hands) howeuer they may not alwayes be answered with wished successe. But this done, lets stay Gods order, and pleasure and as absolutly depende vpon his proui∣dence and goodnesse, as though we had vsed noe endeuours at all, which without Gods assistance would proue vneffectuall to our purpose. Neither he who plantes is any thinge, nor he who waters, but God who giues increase.
Peter fell downe at Iesus his knees, saying goe forth from me, ô Lord; for I am a sinfull man.
CONSIDER that Peter was so farre from ascribing the taking that vnex∣pected multitude of fish at one draught, either to his owne skill, or euen to the great credit he had with Christ, by whose power indeede that wonder was wrought; that contrarily he enters vpon it into him∣selfe,
by reflection what he is, and what God is, and humbly falls downe at Iesus his feete, giuing all the glorie to him, and acknowledging himselfe to be a poore sin∣ner, vnworthy of his presence.
[Affection.] Let vs, my soule, in all our achiuements, and progresse in spitit, learne a Christian behauiour of this humble sain∣te, and neuer ascribe any thinge to our selues, but to the good giuer of all good gifts; saying with the Psalmist: not to vs, ô Lord, not to vs, but giue glorie to thyne owne name: for if we began well, it was by the fauour of his preuenting grace: if we ad∣uanced it was by the conduct of his conco∣mitante grace: if we made any considerable progresse; it was he that wrought it in vs, who workes as well the will as the performāce ac∣cording to his good pleasure, we being otherwise noe better then poore sinfull men. We are onely my soule the happie, free, or volun∣tarie instruments, which his mercy makes merite to receiue afterwards a crowne of iu∣stice at his heauenly hands.
Matt. 5. Vnlesse your iustice abound more then that of the Scribes and Pharisies, you shall not enter into the Kingdome of heauen.
CONSIDER, that the Scribes, and Pharisies, fasted often, to witt, twice a weeke; prayed much payd the tythes of all they pos∣sessed; gaue almes liberally; were verie conuersant in holy scriptures, and like great Rabbys interpreted them to the peo∣ple: and yet Truth it selfe, Iesus Christ, who can neither deceiue nor be deceiued, threatens vs Christians, that vnlesse our iustice, vertue and perfection, be greater then theirs, we shall not enter into the Kingdome of heauen.
[Affection.] Alas my deare Lord, if this be put downe for an absolute and irreuo∣cable Doome, pronounced by thy holy
mouth; that vnlesse the iustice of vs Chri∣stians, doe abounde more then that of the scribes &c. We shall not enter into the Kingdome of heauen; what will become of vs, when we fall short euen of what they performe? for are not our prayers cold and full of di∣stractions? Our workes of mercy as well corporall as spirituall verie fewe? our fastes rather suffered, then performed with fer∣uour? And yet vnlesse our iustice surpasse theirs there are noe hopes of heauen for vs.
CONSIDER that Christian iustice, and perfection, doth not indeede consiste in exteriour actions, though other∣wise good of their owne natures, but take, their worth and excellencie, from the in∣teriour intention; because all the beautie of the kinges daughter, the soule, issues from the interiour: If the intention, the eye of the the soule be simple, the whole body of the actions proceeding from thence, will be beautifull and agreeable. Nor are againe euery well meant action Christian perfe∣ction, but onely wayes to it, perfection consisting absolutly in the loue of God and our neighbour.
[Affection.] We are not then, my soule, so much to looke what we doe, as how it is done. Nor how good the action is in it selfe; as from what harte it proceedeth, with what puritie of intention it is done. God is not delighted with the sacryfice of our lipps, but of our hartes; and those too sett vpon that one necessarie thinge, cha∣ritie: from which all our actions ought to issue, and to her finally to tende: because true Christian perfection, and the plenitu∣de of the lawe, is loue.
Thou shalt not kill, was it said of old: But I (Christ) say vnto you, that he who is angrie against his brother, shall be coulpable of iud∣gement.
CONSIDER, how sweete this lawe of loue is (wherin Christian iustice consists) and how deare it ought to be to vs all, since it prouides for all our ad∣uantages. It setts not onely our life in as∣surance by saying: thou shall not kill: but euen striues to make our otherwise mise∣rable
liues, delightfull to vs, by forbid∣ding anger, taunting and deridinge words, and all manner of vnderualuing one an other, intimated by the words Raca, and foole.
[Affection.] O how happie! how happie were we Christians, my soule, did we liue according to the prescript of this heauen∣ly sweete lawe! O what a heauen should we finde in earth, were our actions framed according to the directions and precepts of our diuine Law-giuer. Our liues, our honours, our goodes and all were in an vndoubted safetie: and our soules would inioy a perpetuall saboath: while noe de∣tractions ruinating neighbours fame would be heard: noe carying of ill reports to one another which is destructiue to brotherly charitie, would be vsed: noe contumelies, contempts and tauntes would be practised Labour the due obseruance of this lawe, my soule, and so blesse thy selfe with two heauens.
Consider how agreeable this brotherly charitie must needes be to our sweete Sa∣uiour, since he doth not onely prouide safetie, and delight of our life while we obserue his holy Lawe, according to that
how goode and delightfull it is, for brethren to liue vnanimously togeither but euen in case of transgression therof, for our perfect re∣concilement to our brother and him: if thou offerest thy gift at the Altar and there thou remembrest that thy brother hath any thinge against thee leaue there thy offering &c. and goe first to be reconciled to thy brother, and then coming thou shalt offerre thy gift.
[Affection.] O most delicious and hea∣uenly Law! O admirable goodnesse of God to poore man! Who so closely lincked his interests with ours, that if we be not right amongst our selues, we are not right with him. If we haue not peace with our brethren, we haue not peace with him. If any man say I loue God, and hates his brother, he is a lier, saith the beloued Apo∣stle. Learne then to loue, my soule, whom thy exemplar Christ so much loues, that he chuses rather to want his owne proper worshippe, sacryfice, then that thy brother should want thy loue. Thy offeringes of thyne austerities, thy prayers, thy com∣munions, will neuer proue gratefull to him, as longe as thou willingly harbours grudging in thy breast against that poore brother of thyne, for whom through loue he dyed.
The Meditations for this 6. sunday are the sa∣me with the 4. sunday in Lent. pag. 100.
Take great heede of false Prophetes, who come to you in the clothing of sheepe, but inwardly are rauening wolues. Matt. 7.
CONSIDER that we oft proue false Prophetes or teachers to our selues, and consequently our owne seducers, while we vse the fawning perswasion of our owne vertue and goodnesse drawen from outward apparan∣ces, from the barke, leaues, or flowres, that is, from the clothing of sheepe. Wheras we are taught by Wisdome it selfe that the true and certaine decernement of solide from seeming vertues, is placed in the fruites they produce; that is, the subduing of the great sinne pride; the mortification of our passions. Finally, the vanquishing of our selfe loue, selfwill, and selfe inte∣rest.
[Affection.] Lets then, my soule, diligen∣tly, and impartially examine our selues in pointe of our aduancement in these ver∣tues, and so we shall beware indeede of false Prophetes, and be sure not to proue selfe-seducers. Doe we make it our busi∣nesse to subdue pride, which doth then most assault vs, when we most aduance in vertue? Are the passions which we obserue most to domineare in vs, brought lowe? Is selfe loue, and self-will, those perni∣cious sourses of all our miserie, vanquis∣hed? Is selfe interest subiected to the com∣mon good? Humbly hope then in our Lord, that all goes well with vs. If not, knowe that vertue is not yet solidly rooted in vs.
Euerie good tree yealdeth good fruites, and the euil euill fruites. Matt. 7.
CONSIDER, the good or bad frui∣tes of the tree of our harte and then∣ce we shall be able by the Euangelicall maxime, to decerne, whether. If we mee∣te with grapes and figues, that is with mild and meeke thoughts, words, and
comportments, know for certaine the tree is good, they are not the fruites of thornes, and brambles, marrie if we are true or false teachers or guides to our selues while we seeke for grapes and figues, we meete with thornes and thistels, that is with di∣staynefull bitter and sharpe thoughtes, words, and behauiour, know that the roote is depraued, the fruites viciated they are the productions of the badd tree, which can∣not bring out good fruite.
[Affection.] Doe we, my soule, fast, watch, pray much? doe we discipline, vse great austerities, and communicate often They are indeede excellent meanes for the produceing good fruites: yet are they not for all that the fruites themselues. They are certainely the clothings of the sheepe: yet may a wolfe lye vnder them. Our fruite saith S. Aug. is charitie, see then whether coming from ours prayers &c. we finde our selues patient, benigne, without enuie without peruersitie, not puffed vp, not ambitious, not seeking our owne, not prouoking to anger, not thinking euill, not reioycing vpon iniquitie, but rejoycing at truth, suffering all thinges, be∣leeuing all thinges, hopeing all thinges, bearing all thinges: and remayne assured thence
that our hart is right: and that we are hap∣pily tendinge towards our Beatitude.
Euery tree which brings not forth good fruite shall be cutt downe and cast into the fire.
CONSIDER, that euery reasonable creature, of what qualitie soeuer, is a vine, or tree; planted in the vineyearde, or orcharde, of Christ Iesus, against whom this dreadfull doome is pronounced: it shall be cutt downe, and cast into the fire) in case it answer not to his expectation, but in lieu of true grapes, yealde nothinge but wilde grapes: that is, in lieu of true and solide vertues thinke to pay with apparan∣ces, and in lieu of the sweete and agreea∣ble fruites of charitie, yeald nothing but bitternesse, animosities, and auersions, amongst the citizens of heauen and Gods domestikes, who should but all haue one hart and one soule.
[Affection.] Let vs daylie, and diligently my soule, examine what fruites this tree of our hart produceth. It importeth noe
lesse then a blessed or cursed eternitie. If sowre grapes; bitternesse of hart, enuie, emulation, dissension, ah then, Truth af∣firmes it shall be cutt downe, and cast in∣to the fire. Alas it was not planted so, that such fruites should be expected from it. It was planted by the hand of God, watered which the pretious bloud of Chr. let nothing then but the sweet fruites of Christianitie proceede from it.
He that doth the will of my Father which is in heauen, he shall enter into the Kingdome of heauen.
CONSIDER, that here the wisdome of heauen, in a few words layes vs downe the abridgement of all perfection and the blessed imitation of his whole life and passion; to witt, an absolute and lo∣uing resignation to the holy will of his hea¦uenly father, as well in all that he did, as all that he suffered. I come not, saith that sweete Sauiour, to doe myne owne will, but the will of my father who is in heauen: the thin∣ges that please him I doe alwayes: not as I will but as thou wilt. Fawning words, and Lord Lord may please fooles who desire to be
flattered: but the actuall complying with the will of God, is onely gratefull in his eyes who sees hartes.
[Affection.] Let vs then, my soule, ab∣solutly, and for euer, renounce our owne will; that disturber of our life, and de∣priuer of our rest, peace, and true liber∣tie, and yeild it vp into the secure gui∣dance of Gods holy will: hauing alwayes, vpon all occasions, in all our doinges and sufferings, in our harte and mouth: thy blessed will be done, my deare Lord and Ma∣ster; who best knowes what is most behoo∣full for me. I am most willingly in thy holy hands; turne me, and winde me, when thou wilt where thou wilt, and how thou wilt, thatthy will and myne may be but one. Represse in me, ô Lord that vnhappie libertie, by which I am able to will any other thinge then what thou willest.
There was a certaine rich man who had a Bailife. Luc. 16.
CONSIDER that this rich man was God, the greate Ma∣ker, and Master of all the earth: and the Bailife, man, euery one of vs, be we Masters or ser∣uants, rich or poore; who hold all that we haue of that great Land-Lord: the goods of our body; the goods of our soule, and those of fortune; all is his, and all proceeds from his bountifull hand: we haue the stewardshippe of them to worke therby our saluation; but the propertie remaynes still his.
[Affection.] Let vs not then, my soule, mistake our selues, apprehending that we are Lords and Masters, while we are but indeede farmers (and remouea∣ble at pleasure) of what seemes to be ours. Be it farre from vs to vaunt with him in the Apocalipse, that we are rich, and inri∣ched, and want nothinge: since indeede we are
misers, and miserable, and poore, and blind, and naked. Let vs render humble thankes, that he permitts vs, with so much good∣nesse, to make vse of what is his, and by the good management therof, to treasure vp for eternitie.
CONSIDER that since we are not masters but Bailifes onely, and as such lyable to render accompt, how much it behoues vs to sitt downe, and obserue how we manage all the parts of our farme And first how are the goods of our bodyes imployed, as our health, our strength, our beautie, our fiue senses. 2. how those of our mynde; as our vnderstanding, our will, our memorie. 3. how those of fortu∣ne, as our moneys our Lands &c. Are not the first happly rather imployed to offend then please our good Land-Lord? Are not the seconde in lieu of conuersing aboue with the Angells, dissipated vpon vaine curiosities and follies? And are not the third, in steede of the purchace of heauen, mispent vpon iniquitie?
[Affection.] Alas, my soule, how often hath that actiuitie, strength, and bodiln beautie, while they made me gratefull in
the eyes of men, rendered me disloyall, and disagreeable in the eyes of God? vpon what vnworthy obiects haue myne eyes bene frequently fixed? What vanities &c. haue not myne eares bene filled with? How ignobly haue those noble endow∣ments of the soule, wherby we approche neere to the dignitie of an Angell, bene imployed vpon earth and earthlinesse? how prodigally haue we not spent our mea∣nes to buy vanitie, and sinne, which was lent vs to feede the poore? Let's after this manner cast vp our accompts: and we shall find a strange waste we haue ma∣de of our Masters goods.
What heare I this of thee? to witt that thou haste wasted my goods. Luc. 16.
CONSIDER how often our good Land-Lord cryes out to our eares and hartes by his word, his preacher, and priuate inspirations, reproching vs with the wasting of his goods, to make vs beware
before we come to the rendering of the accompt indeede: graciously seeming, as it were vnwilling to surprise vs saying: what is this I heare of thee? nay, which I see in thee, with an all-seeing eye which can∣not be deceiued.
[Affection.] Alas, my soule, deney it we can not▪ Our owne conscience, is as an hundred witnesses to vs. Such and such (reflecting in particular) wastes I haue longe made. The desires, and delightes of my harte, which should haue bene Gods part, I haue dissipated vpon imagi∣nations and lyes; while thy word ô God stroue to breake through my deafenesse saying: Why doe you fall in loue with vanitie, and pursue a lye? Thy blessed inspirations were redoubled againe, and againe, re∣proching my disloyaltie; in such and such things &c. and I answered those heauen∣ly inuitations, from tyme to tyme with a cold and vngratefull cras cras, to morrow and to morrow which were extended into monthes and yeares. I doubted not but that thy diuine eyes wete still fixed vpon me, and yet I feared not, while thou lookedst on, to mispend and dissipate what I knew was thyne.
Render an accompt of thy Bailifeshippe.
CONSIDER that at length our lease which is but for life, with our life is expired: and infallibly we shall heare: render an accompt of thy Bailifshippe. The noyse of our vnrulie passions would not permit vs to heare Gods word: his cryes were made to deafe eares: his diuine ins∣pirations, the seedes of beatitude, fell vpon rockie or high wayes, that is hartes layd open to wordly vanities, where they tooke noe roote, and behold now, after so much pretious tyme mispent, we haue but a moment left to make our accompt in, vpon which an eternitie of blisle, or woe depends.
[Affection.] That dayes, and weekes, and monthes, and yeares, my soule, doe passe, is a thinge we all doe see, and know: nor doth tyme past euer returne againe; nor can we know how much more is to follow. Onely this we know that in this course of tyme euery one shall meete with his last moment: and in it, as sure as God's in hea∣uen, we shall be obliged to render ac∣compt
of all the momentes of our life, of all in one. What would we not then doe, my soule, to cleare our accompt? And what should we not now doe, to preuent so dreadfull an expectation? Ponder it well and make resolutions accordingly.
Iesus drawing neere Ierusalem, and beholding it, wept vpon it. S. Luc. 9.
CONSIDER the greate diffe∣rence there is betwixt the iud∣gements of men and those of God. Neuer did Ierusalem see∣me to be in a more happie state, and mo∣re iustly to reioyce then when they recei∣ued their Kinge, Iesus-Christ, withioy∣full acclamations, and Hosannas, yet ne∣uer drew it neerer to its ruine by putting Christ to an infamous death. They, spredd palmes and oliue branches out of tryumph: he, teares out of compassion.
[Affection.] Learne by this, my soule, to
know what rate we ought to putt vpon the ioyes and iollities of this world, which are but ordinarily the forerunners of ruine to our soules; and haue true sorrowes follo∣wing them in at the heeles. Nay though we receiue Iesus-Christ himselfe into the cities of our soules, with more glorious Hosannas, and spreading of branches, then with serious discernements of the dreade Maiestie we receiue, and the true fruites of charitie, we are but preparing for: Not this man (Iesus) but Barrabas: or tolle tolle crucifige.
CONSIDER that the Ierusalem in∣deede vpon which our Saviour wept is our owne vngratefull soules, which of∣ten turne the abundance of Christs sin∣gular fauours to our greater condemna∣tion. The greater benefits we receiue the greater gratitude we owe, and the grea∣ter punishment shall we vndergoe if we answer not to them accordingly. What ought he to haue done to his vinyarde his beloued Iewes which he did not doe by being borne and liuing among them, by his preaching, by his multiplyed mi∣racles?
And what fauours and graces haue not we too receiued from his holy hand?
[Affection.] O daugthers of Ierusalem, in∣habitantes of Sion, forgett not to make continuall reflection, in what highth of ho∣nour you are placed. Gods free mercy did not onely extend it selfe, to call you to be Christian Catholikes, but euen to that which is more noble and deare, to be peculiar spouses of Christ, whose wor∣ke it is to cōuerse with him day and night. You haue not onely heard his wotd, and heard of his miracles, as did the Iewes, but your harts by a conquering grace was wrought to beleeue them. Beware you neuer permitt ingratitude to drye vp those fountaines of mercy. Remember that it was said to the fairest among women; If thou know not thy selfe, goe forth and follow thy fellowes &c.
If thou hadst knowne, in this thy day.
CONSIDER, that happly we Chri∣stians know but too much to doe solitle. Ignorance may some tymes ex∣cuse,
but luke warmenesse, idlenesse, and negligence can neuer. We know what a deare price was putt downe at Ierusalem for our ransome: and what an inestimable reward is prepared for vs in the heauenly Ierusalem. We knowe what endlesse tor∣ments are threatened if we liue not accor∣ding to the knowledge, and light of faith we haue. We know that this day is yet ours, an acceptable tyme, a day of sal∣uation, wherin more may be done for a sith, a teare, a contrite and humbled harte, then can be purchaced by the prayers of all the saintes in heauen, this day of our life being once past.
[Affection.] And is it yet possible, my soule, that after all these wholsome and certaine knowledges, we still liue in a cold carelessnesse, as tho there were no∣thing after this life; either to be feared or hoped for? Is it possible that we dare idly spend this day of ours lent vs to wor∣ke our saluation in? and still make bold to take new dayes with God, which were neuer promised vs, for our couersion? Is there any of vs so resolute, as would not weepe were he assured that within three dayes he should be cited before the dreadfull
Tribunall of a wrothfull Iudge, and yet while we haue but one daye we can call ours, or one present houre according to S. Paule we dare passe it in laughing, languishing, sleeping, &c. which leade to death: and be like tho∣se hazardous soules who spend their dayes in delights, and in a moment des∣cende into Hell.
Because thou hast not knowne the tyme of thy visitation.
CONSIDER that our B. Sauiour declares, that the cause of the vtter destruction of Ierusalem, was, because they did not know, that is, through in∣gratitude, obstinacie, and blindnesse, they acknowledged not the speciall fauour of hauing the son of God sent to them in person, to visite them, to make them hea∣re his sacred word from his owne mouth: to worke multitudes of miracles in their sight &c.
[Affection.] Alas, my soule; I feare we know but too much, to performe so li∣tle as we doe. Ah! the seruant who kno∣wes
the will of his Lord, and doth it not, shall be beaten with many stripes. And dare we deney that we knowe his will to be our sanctitie: and that we ought to be per∣fect as our heauenly Father is perfect? and yet how coldly doe we creepe on in that way? Haue we not frequently had the ho∣nour of his heauenly visites; heard his sugerred words; and experienced in our deade soules the miracles of his grace? Ah my soule, let vs diligently call to mynde the tymes of those gracious vi∣sitations, with the thankfulnesse of our whole hartes, and singe those sweete mer∣cyes for euer and euer.
The Pharisie standing prayed thus with himselfe Luc. 18.
CONSIDER in this Parable the true discription of a proud Pe∣titioner, or rather of one that goes not so much to the Church to pray
as to prayse himselfe. He gaue God than∣kes indeede, but with taking a vaine com∣placeance in his giftes, esteeming himsel∣fe so rich that he asked noe more, nay he euen insulted at the poore publicane who asked. He is not like the rest of men (excepting none) extortioners, vniust, adulterers: nor is he like that publican, wherin he addes rashe iudgement to his pride. In fine halfe the lawe is but decli∣ning from euill, and all that, if you be∣leeue him, he has performed.
[Affection.] Beware, my soule, of this proud prayer, which prouokes Gods wroth vpon vs. What haue we of grace or nature which we haue not receiued? and if they be Gods gifts why doe we vainely glorie in them, as though we had not receiued them? Why doe we glorie in them, and preferre our selues before poore sinners, whom we looke upon with disdaigne, who are, happly farre better then we in the sight of God. Let such as stand looke that they fall not. Let our eyes be fixed vpon our owne defects, leauing God to iudge our neighbour, to whom he stands or falls.
I fast twice a weeke, I giue tythes of all I possesse &c.
CONSIDER that pride still ascends, and gaynes ground. The Pharisie had alreadie, in his owne esteeme, freed him∣selfe from all stayne of sinne, what rests for his pride but to preach his owne ver∣tues, that so Christian iustice might ap∣peare accomplished in him. I faste twice a weeke, saith he, I giue tithes of all I possesse, not of the fruites of the earth onely, ac∣cording to the prescript of the lawe, but euen of all without exception.
[Affection.] Looke vpon this vaine boa∣sting, my soule, with horrour, and care∣fully striue to auoyde that dangerous shel∣fe of presumption, vpon which so many apparently deuoute soules perish. What euer good workes we doe: how vertuous resolutions soeuer we make; finde we ne∣uer so much feruour, facilitie, and spiri∣tuall delight in the practise of vertue and goodnesse, let vs still distruste in our sel∣ues, hartily acknowledging that we are nothing, we haue nothing, we can doe
nothing of our selues, not so much as thinke one good thought, but all our suf∣ficiencie is from God: hauing all-wayes in our mouthes with the holy Church: Deus in adiutorium meum intende: Domine ad adiunandum me festina.
The Publican standing a farre off would not so much as lift vp his eyes towards heauen.
CONSIDER, in this poore Publi∣can, the perfect picture of a true pe∣nitent. He stands a farre off, as iudging himselfe vnworthy to come neere the Al∣tar: he dares not so much as lift vpp his eyes to heauen: because shame and con∣fusion had couered his countenance to ha∣ue offended so great a Maiestie: he knoc∣kes his breast, where sinne was conceiued and seemes to take reuenge of himselfe. He beseeches God to be mercyfull to him a sinner, exposing his miserie onely, for Gods mercy to magnifie it selfe vpon.
[Affection.] Let vs not, my soule, be ashamed to learne of this poore publicane
what dispositions we ought to bringe with vs, when we goe to sue to the dreadefull maiestie of God for remission of our sin∣nes. Nay rather let vs blush, that after so longe practise in spiritualitie, we fall short of that poore sinner: after so much light; so many heauenly inspirations; so many helpes and assistances which he ne∣uer had. And yet while our eyes lye open to euery distraction, his, with con∣fusion are fixed vpon the ground, not da∣ring to looke vpon the heauens: he takes reuenge vpon the breaste wherin sinne was conceiued; and makes humbly confessed miserie alone pleade for mercy.
Be mercyfull to me a sinner.
CONSIDER, the contrarie effects of the farre contrarie proceedings of the proude Pharisie and humble Publican. The Pharisie came with his hart full swolne with proud iustice, and returned with his hands emptie. The publican came loaden with humble iniustice; and an emptie hart, and he returnes with his hands full, and is iustified. The Pharisie preaches his owne
iustice, innocencie, and vertues, and yet returnes humbled. The Publican, is so farre from pretending iustice, innocencie or vertue, that he pleads onely his pouer∣tie and sinfulnesse, and relyes wholy on Gods mercy, and he returnes home exal∣ted.
[Affection.] Let vs, my soule, haue as high conceipts as we will of our owne ad∣uancement in vertue, and good actions, pride will neuer preuayle with God; nay it will insensibly leade vs into confusion: God alwayes disperses the proude in the conceipt of his hart: and exaltes the humble: Those, he sends away with emptie handes: these he replenishes with good thinges. For loe the poore vnderualued, despised Publi∣can, who found none of his owne iusti∣ce, but his true pouertie and miserie to pleade his cause, returnes iustified: while the Pharisie is sent away with confusion.
And they bringe to him (Christ) one deaf and dumme. Matt. 7.
CONSIDER, in this deafe and dumme man (cured by our Sa∣uiour in his passing by sidon &c.) the miserable condition of a poo∣re soule, which happens often to be both deafe and dumme too. The greatest com∣merce that poore man hath with heauen, is either by speaking or hearing. I will spea∣ke to our Lord though I be but dust and ashes. Abraham speake ô Lord for thy seruantheares. Psal: When the soule falls then into such a lythergie that it neither lists to spea∣ke to God by prayer: nor to heare God speake to it by his preachers, alas in what a lamentable state it is!
[Affection.] Ah, my soule, if thou be'st so vnhappie to fall into so dangerous a de∣sease,
that thou hast neither list to pray, nor gust in prayer, nor yet inclination to heare, or reade the word of God, wher∣by the soule should be strengthend, and nourished, fayle not to testifie to thy brethren, by sighes, and sobbs, and tea∣res, that thou lyest sicke of the palsie, and art sore tormented. Procure, at least, some good soule to goe thy errand for thee, and signifie to our mercyfull Sauiour in what a sadd condition thou art, as did the good Centurion for his seruant. Thus doe, and confidently hope for assistance in Gods good tyme.
They besought him (Christ) that he would impose his hand vpon him.
CONSIDER, that we are taught by these good people how we ought to behaue our selues towards our distressed brother. They did not onely bringe him to our Sauiours presence, but they sue for him, and preuayle with that God of pittie to touch him with his holie hand and soone after to cure him.
[Affection.] O my soule, how our deare
Lord loues that brotherly loue! They noe sooner bring this distressed brother of theirs, and interceede for him, but that mercifull hart is touched with com∣passion, and blesses them and him with the effects of their labours: and prayers: for his eares were opened and he spoke right. Let vs hence learne neuer to feare to leaue the dearest deuotious we haue, to afforde offi∣ces of brotherly charitie to our afflicted brother. What we doe to them in qualitie of brothers of Christ, we doe to Christ.
And taking him from the multitude apart &c.
CONSIDER, that Christ tooke the Dum∣me man apart from the multitude, before he perfectly cured him; to teach vs that there is noe better way to cure our neighbours or our selues, in case of our spirituall deafnesse and dumnesse, then to quitt the multitude, and to betake vs to some holy retreate. There will Christ speake loude enough to be heard by the
deafest eares: there will he make the ton∣gues of the dumme speake loude enough too, to be heard by him, there will the cure be absolutly wrought, the eares being immediatly opened, and the string of the tongue being loosed.
[Affection.] I will leade her (the faithfull soule) into the wildernesse, and I will speake to her harte. The wildernesse, my soule, where our deafenesse ought to be cured, is our chamber or Celle. There the world is silent, and breakes not our heades with its idle tumults and rumours, but leaues God his turne to speake. There he brea∣kes through our deafnesse: saying, not to our eares, but to our hartes; I, not the world, am thy saluation, and sayes it so that we heare it. There it is too, that he makes our dumnesse speake vnto him, saying: O deare Lord thou haste made me to thy selfe, and for thy selfe, and thence it is, that wander where I will, I: am at vnrest and euen wearied out till I returne to thee. Thou hast made my sou∣le capable of thy immensitie, and noe lesse thinge then thy selfe, can, or shall euer saciate that large capacitie. Da mihi te, redde mihi te.
For this will I day lie crye
Thou art my harts repose Darke night's my day in thee In solitude my God's A multitude to me.
He doth all thinges well, making the deafe to heare and the dumme to speake.
CONSIDER the exceeding gratitu∣de of those good people for a tem∣porall benefit; and that done not to them∣selues neither; but to their neighbour; while we hardly take notice of so many spirituall ones done to our selues euery day. They, though otherwise comman∣ded to tell noe body: cannot conteyne themselues, but they crye it out to euery body, with ioy and wonderment, freely publishing, that he doth all thinges well, ma∣king the deafe to heare, and the dumme to speake.
[Affection.] O my Lord, my life, and my dearest delight, what is any man able to say of thee bearing any proportion to the multitude of thy mercys shewed to man? shall we therfor be silent? ô noe, for woe be to them who are silent in thy
prayse, since euen they who speake most therof, may be acounted to be but euen dumbe. I am my deare Lord thy redee∣med slaue; thou haste thundered through my deafenesse, and broken my bonds asun¦der; Let my harte, and my tongue praise thee, and let all my bowells say; ô Lord who is like to thee? say therfor, my soule, if I forgett thee, let my right hand be forgotten: let my tongue cleaue to my iawes if I doe not re∣member thee; and place thee in the begininge of all my ioyes.
Blessed are the eyes which see what you see. Luc. 10.
CONSIDER how great a Blessing it was indeede for a companie of poore fisher men to behold God incarnated: fi∣miliarly to conuerse with him: to dis∣course with him in a friendly manner: to
sitt at table and eate and drinke with him, to be the hearers of the sacred words which streamed from his diuine lipps: to be com∣panions of his labours &c. To see him in earth a milde Emmanuel, whom the Che∣rubins and Seraphins adore with trem∣bling in heauen.
[Affection.] Certes, my soule, this was a great blessing; and a thinge ardently brea∣thed after by the Patriarkes and Prophe∣tes, who cryed out: come o Lord, and de∣laye not: come and pardon the sinnes of thy peo∣ple, come and saue man, whom thou didst make of claye. I would to God thou wouldst burst the heauens and descende: and yet this happi∣nesse was not granted them; while we Christians inioy that or a greater. For though (as S. Chrysostome comfortably saith) we haue not the happines to be hold his forme, and figure; his apparell &c. Yet we see him, we touche him, we eate him. O my soule, what a singular honour is this, to be fedd with him, to be vnited to him; and to be made one body of Christ, and one flesh.
CONSIDER that tho those good Ie∣wes (the Apostles) to whom the son∣ne of God was especially sent, had a be∣nediction of preference, to haue seene him in person; yet was there another, noe lesse meritorious, left for vs poore gen∣tiles of seeing him by faith, attested by the same Truth: Blessed are they who haue not seene, and haue beleeued: for there, saith Gregorie, faith hath more merite, where hu∣mane reason produceth noe euidence.
[Affection.] Howeuer, my soule, the preference of seeing our Sauiour in body visibly may seeme a greate happinesse, yet it is not therin, that the happinesse of a Christian doth consiste, but in that he beleeues by a firme faith, him whom the Apostles saw, to be truly the sonne of God: and by so beleeuing begins to hope in him, and to aspire to his loue: since, according to S. Augustine, it is the dutie of a faithfull man to beleeue what he sees not, that by the merite of that faith, he may hope both to see, and loue.
What is written in the Lawe.
CONSIDER that this question of this Doctour in the lawe: Master what must I doe to possesse life euerlasting? may putt vs in mynd, that to appeare wise and carefull of our saluation, we often putt questions to God and man, saying: what are we to doe to aduance in perfe∣ction: to be truly vertuows, to attaine to life euerlasting &c. wheras without as∣king, we know it well enough: for doe not we read in the lawe? are we not all taught in our Catechisme? Thou shall loue the Lord, thy God, with all thy hart with all thy soule: and thy neighbour as thy selfe.
[Affection.] Noe, my soule; let vs not wilfully feyne to be ignorant of what we knowe. Nor knowing it, seeke for some new perfection. The thinge commanded by God, (by the obseruance of which we are to liue euerlastinglie) is neither aboue vs, nor farre off from vs. It is not placed aboue the heauens, or beyond the sea's; but is verie neere vs, in our mouth
and in our hart. Thou shalt loue the Lord thy God, with all thy hart, with all thy soule, and thy neighbour as thy selfe. Ah, saith louing S. August. had it not bene enough to haue permitted me the honour of louing thee: but thou must commande it: yea and threaten me, huge punishments if I doe it not. Ah deare Lord were it not the worst of punishments, to be prohibited, or depriued of that loue?
Who is my neighbour?
CONSIDER that tho that greate Doctour of the lawe asked a question where he had noe doubt as he was forced to acknowledge (for he redd in the lawe and knew well, that to liue, he was to loue God aboue all thinges and his neighbour as himselfe) yet still he has another doubt to putt, to witt, who is his neighbour? To which our Sauiour in effect answers; not Iewes to Iewes onely, but Iewes to Sa∣maritons too, and Samaritons also to Ie∣wes; that is, according to S. Augustine, euery man is neighbour to euery man: for we ought to vnderstand him to be our neighbour, to whom we owe workes of mercy, in his present or future want: as he too the like to vs, in like ne∣cessitie.
[Affection.] Let then the accompt of our neighbourhoode, my soule, and our loue to the same extend it selfe to noe lesse a compasse then the boundes of the whole world: Let vs loue, that is, doe well to, speake well to, wishe well to all men, of what condition, profession, religion, and nation soeuer they be. Let vs pray for Turke, Iewe, and Gentile, least in thin∣king to hate an enemye, we indeede may hate a friend; the Turke happlie in Gods diuine prescience beeing neerer to him then we. Let this, saith the louing S. Aud∣gustine, be thought vpon; let this be me∣ditated; let this be retayned in memorie let this be done; let this be fully accom∣plished.
There mett him ten Lepers, who stoode a farre off, and cryd with a loude voyce, saying Iesu Master haue mercy on vs. Luc. 17.
CONSIDER in these corporall Lepers, how spirituall Lepers ought to behaue themselues to procure their cure. They stay not till they be called; the horrour of what they suffer is a sufficient spurre to them. They come in troupes, and way∣lay him from whom they hope for cure. They stand a farre off, esteeming them∣selues infectious, and vnworthy to appro∣che. They crye out with a loude voyce, without specifying their desire, knowing well that their loathsome out-side speakes that, with more force and pittie to their Master Iesus, to whose mercy they lea∣ue themselues.
[Affection.] Ah, my soule, doe we vse
this promptitude in pointe of our lepro∣sies, or other spirituall deseases? or ra∣ther doe we not vse, a quite contrarie proceedinge, while we daylie heare re∣doubled in our eares (loose the bands of thy necke, ô captiue daughter of Sion. How longe wilt thou be heauie-harted, and loue a lye?) and yet we sleepe on: and yet while we liue in a loathsome languishment, we see∣ke some more tyme to remayne vnhappie Doe we crye out with loude voyces, or rather so lowe and faintly as tho we fea∣red that God should heare vs, and cure vs too soone? a miserable condition wher∣in the great S. Augustine sometymes found himselfe, and pittifully lamented it. Ah, my soule, if we be so miserable, as not yet to be in tearmes to begge har∣tily for our perfect cure, let vs not fayle, at least, to laye open the masse of our vni∣uersall miserie, before the eyes of our most mercyfull Lord, to pleade for mery.
CONSIDER that we all are weake and miserable enough, to haue fal∣len, or to be subiect to fall into spirituall leprosies, by the infection of sinne, which
conueys its poyson all ouer the whole bo∣dy of our actions: to witt by pride, en∣uye, hatred, want of right intentions, duplicitie of hart, which depraues all our best workes, and deriues an vniuer∣sall deformitie or leprosie vpon vs.
[Affection.] Alas, my poore soule, this leprosie is but too ordinarie, how litle so∣euer vnhappie man seemes sensible of it: nor finds it any cure, saue from the hand of God alone. Let vs euery one lay his hand vpon his owne hart, and impartially acknowledge the truth. Why are we dis∣quieted and troubled vpon smale repre∣hensions, and vnderualuings? marrie be∣cause the Idol pride which we haue set vp in our owne hartes is not equally adored by others. Is pride there then? her sister enuie is not farre absent; and thence we are greeued at our neighbours good and excellencie. And if pride and enuie, the Diuells eldest daughters be present, ha∣tred their youngest sister is at hand to wishe euill and doe mischeife. To these are our intentious suted, and duplicitie vsed to couer all deformities, Vse dili∣gence my soule to subdue all sinne, yet let our most vigilant care be imployed,
to stifle this hellish broode, by earnestly begging of the diuine mercy, that hu∣militie and charitie, those heauen-bred sisters, may quite destroye, Pride, enuie and hatred in our hartes.
As he saw them, he said: goe shew your selues to the priests &c. and as they went they were made cleane.
CONSIDER that, with what euer care and diligence we seeke for Iesus at what distance soeuer we stand a loofe from him out of a sense of our owne vn∣worthynesse: how loude soeuer we crye, and how humbly soeuer we disclose our sores, it often happens that we are not pre∣sently cured, but are sent to the preistes to discerne betwixt leper and leper, and by that meanes we are made cleane. It is happinesse enough for a poore sinner that he is graciously looked vpon by a Sauiour and told by him what he is to doe for his cure.
[Affection.] Beware, my soule, of euer prouing so audacious as to prescribe to Iesus, either the manner, or tyme of thy cure, be it of what corporall or spirituall desease soeuer. Feare not to begge of the diuine goodnesse what we find we want, especially thinges appertayning to our eternitie. But hauing performed rhat du∣tie, lets humbly and willingly leaue the rest to Gods sweete disposition. The di∣uine S. Paule, blushed to find himselfe subiect to the stinges of the flesh, and he frequently petitioned to heauen for the cure. Yet his answer from God was not his deliuerie, but my grace is sufficient for thee. Which he receiued with so much re∣signation and satisfaction, that he did, not onely suffer his infirmities willingly, but pleased himselfe in them, but euen gloried in them; because he found indee∣de that vertue was perfected in infirmitie, and by that meanes Christs vertue, hu∣militie, did inhabite his chaste soule.
Iesus said, were not ten made cleane, and where are the nine.
CONSIDER, that though ingratitu∣de is alwayes odious to God, and man, yet is it neuer more sensible, then when many benefits are done freely to many, and that without any preceedente desertes: especially when it is found in those, who by preference were loued and caressed before and aboue all the rest. So it happens in this dayes Gospell. Ten we∣re cured; and one onely returned to giue thankes. Ten were cured, wherof nine were Iewes; his choysen people; amongst whom he was borne; with whom he con∣uersed; to whom he preached; before whom he wrought so many miracles; whi∣le yet one onely stranger, a poore Sama∣ritane, comes backe with his mouth and harte full of thankes giuing.
[Affection.] May we not feare, my soule, that this sadde reproche of ingratitude, may be more iustly made by Iesus Christ to Christian hartes, then to those aboue mentioned to whom he saith were not ten
made cleane? and where are the nine? There was none that returned, and gaue glorie to God, but this stranger. Where are the nine? to witt the Iewes whom I mome fauoured? Where are the nine? to witt the preists and religious who haue yet shared more deeply in my fauours? Answer my soule, and tell where they are. They are the first in dignitie. And will they proue the last in their acknewledgements? They are a regall preistoode; citizens of the faintes, and Gods domestikes. And shall the gratitude of strangers teare heauen out of their handes? The vnlearned cryes out the great S. Augustine, snatch heauen away from vs, while we with our learning wa∣lowe in flesh and bloode!
Noe man can scrue two Masters. Matt. 6.
CONSIDER that as it is impossible for a man to serue two Masters, so it is most vniust to serue any more then one.
We are wholie his by creation: his by conseruation: and wholy and absolutely his by redemption, wherin he bought vs, his slaues, at the price of his pretious bloo∣de. To whom then can any of our serui∣ces be due, but to him alone who purcha∣ced vs at so deare a rate?
[Affection.] O God, I am thy seruant, I am thy seruant, and the sonne of thy handmayde, the Catholike Church. It was thy selfe, and noe other, who broke my bands in sunder: It was thy selfe who tore in peeces the handwriting of our con∣demnation, and nayled it to the crosse: It was not with corruptible thinges nei∣ther, as gold and siluer, that thou paydst my ransome, but with the immaculate blood of the tender lambe who dyed for vs. I will therfor sacryfice my selfe and all my seruices in a holocauste of prayses to thee. Let my harte prayse the, let my tongue prayse thee, let all that is within mee say: ô my deare Lord and master, who is like to thee?
Noe man can serue two masters.
CONSIDER that our Sauiour by the impossibilitie of seruing two, infer∣res the necessitie of seruing one master onely, and by that one againe, he leads vs to his diuiue vnitie, by which alone we can be made eternally happie with him, according to that of S. Iohn: Father, as thou art in me, and I in thee, so let my ser∣uants be but one in vs. And if one Master, and one seruant, by meanes of this diuine vnitie, one seruice, one intention of ser∣uing him alone, of louinge him alone, of adoringe him alone, as being truly his Vassalls.
[Affection.] O my deare Rabbony, let the intention of all my poore seruices be for thee alone, that I may therby run on a pace towards thy holy vnitie: that so my beloued may be myne and I wholy his: and that I may esteeme it my onely hap∣pinesse, to adheare to my God, and to loue that one necessarie thinge, the God of my harte, and my parte for euer: whom to serue is truly to raigne. O Iesu bannish
from my hart all the loues which deuide it betwixt thee and the world: that it may serue and loue thee absolutlie, in all ty∣mes, and places.
Be not carefull what you should eate or what garment you should putt on &c.
CONSIDER how our B. Sauiour, labours, as it were, by force of ar∣guments to free vs from immoderate care and sollicitude about our meate drinke and clothes. And thus he vrges. Your life; and your body which you haue by my free gift, are of more worth, then meate and clothes; if then, I giue you what is greater, why should you doubt of receiuing what is lesse? Againe; the foules of the ayre, and the flowres of the field are prouided, with feathers to clo∣the them, and fitting nourishment to re∣leiue them, much more man then (con∣cludes
our Sauiour) who is the Lord and Master of them all.
[Affection.] Let a diligent and moderate care my soule, be vsed in all thinges, but let inordinate care and sollicitude be banis∣hed from that Christiā harte which should be wholie free to seeke Christ, his iustice and his Kingdome. Those other thinges may be sought too, but with moderation, with iudifferencie, without distrust of that great prouidence, which doth fur∣nish necessaries for farre lesse cansidera∣ble thinges. Let them be sought as thin∣ges to be vsed in the way, not to be in∣ioyed, not to take vp our thoughtes, and ingage our hartes, which must be reser∣ued as a place for our Lord, and a tabernacle for the God of Iacob.
For your father knoweth that you neede all these thinges.
CONSIDER that our Saniour goes still on, to breake downe our solli∣citude and selfe confidence, that our chei∣fe dependance may be of his diuine pro∣uidence; not in our owne. First by reason
of the litle power we haue, being not able to adde one inch to our stature: secondly be∣cause by that strange sollicitude, we should be like the heathens who seeke the sa∣me thinges. Thirdly because therby we for∣gett our owne happie condition of being children to an almightie Father, who kno∣wes that we neede all these thinges.
[Affection.] To depende vpon our selues my soule, is to depende vpon miserie, and pouertie, and to fayle in our expe∣ctation and hope in our Lord, and pray to him, and thou shalt be fedd in his riches. There is noe want to those that loue him. We haue a good father, who is all-seeing and knowes what we wāt: who is all-power∣full, and able to giue it. Let vs be good children then, and intirely confide in his fatherly prouidence: he loues vs; nor doth he loue, and forsake. Nay, saith that deare father of ours, I will not leaue you orphants.
Iesus went into a citie called Naim &c. And behold a deade man was caried forth. Luc 7.
CONSIDER that though God is iustly admirable, and ought most iustly to be ad∣mired in all his workes: yet it happens almost generally by mans stupiditie and dulnesse, that he is more admired, magnified, and pray∣sed for things lesse admirable, while greater thinges are past ouer with litle consideration. One younge man is here restored to life, and the whole multi∣tu de who accompaigned the corps, ma∣gnified God, publishing that a greate prophete was rysen amongst them, and that God had visited his people. Thousands are daylie re∣stored to the life of the soule by verrue of
the Sacramentes of Baptisme and pennan∣ce, and litle notice is taken of it.
[Affection.] Aye me, my soule, we are but litle ones, and thence we speake as litle ones, we vnderstand as litle ones, we thinke as litle ones, our thoughtes reach litle further, then our eyes are able to see, and by them we frame our iud∣gements, not by the light of faith. And thence it is that we more magnifie God for some temporall blessing, as deliuerie from sicknesse, danger, or death, then for multitudes of mercy which we daylie experience. And more admire and loue him, vpon the deliuerie of one body from a temporall death: then a thousand thou∣sand soules, by his grace, from an eter∣nall death.
Behold a deade man was caried forth, the onely sonne of his mother.
CONSIDER that as gray heires, length of yeares, and frequent in∣firmities, doe daylie and hourely threa∣ten the old man, that he cannot liue lon∣ge: so frequent experience ought to assu∣re
vs, that young men may, and often doe, dye soone, yea in the verie flowre of their age; as did he here, being the onely sonne of his mother, whose corps was caried forth. Wherin all her hopes of a successour fayled: and howeuer he might haue fedd himselfe with the expe∣ctation of a rich inheritance, all that falls to him from his poore mournefull mo∣ther, mounts to noe more, then her com∣fortlesse teares, which fall fruitlessly to the grounde.
[Affection.] For an old man to promise himselfe longe life, is a thinge worthy to be laughed at: so farre hath old age robbd him of all rationall hopes! And for a younge man, be he neuer so younge, to giue himselfe assurance of a longe life, de∣serues to be wept at. Let noe man thinke he can make a league with death. Youth is noe proofe against it. Nay it is euen farre more subiect to innumerable dis∣mall occasions therof, as daily experience puts vs out of doubt. What are we to doe then, my soule, but to banish all assurance of life from our thoughtes, and so to liue as though we were euery houre to dye; hearing continually with S. Hie∣rome,
the trumpet sounding: Arise, ô yee deade, and come to iudgement.
Behold a deade man was caried forth &c. accompaigned with a great multitude &c.
CONSIDER that a day will come (God onely knowes how soone) when the soule, which now animates this body, shall be driuen out, and the poo∣re senselesse lumpe shall be left; to be brought forth, as this young mans was, to be accompaigned to the graue by some number of friends, who happly may be∣stowe some fewe teares, or smale com∣mendation vpon it, before they throw that vselesse and loathsome masse into the ground, which some tymes had bene ouer∣ualued at an vniust rate both by our sel-and others, as now it too plainely appea∣res.
[Affection.] This day, my soule, will as surely arriue, as it is sure that man is but man; that is, a subiect of corruption and death, to witt, it is decreed in the supreame
Court that men shall once dye. That is the immortall soule shall be separated, from this body of earth, which did ouerloade itt, and incline it to earthlinesse. This masse of corruption was it, which we so pampered, so cherished, so adorned, so admired, and loued to heare admired by others. And loe now a tender mother, will giue noe longer lodging to it, tho it be all that's left of her onely child, but brings it forth to be cast into the earth.
CONSIDER that we reade in the Gospell of three sorts of deade bo∣dyes, restored to life by our Sauiour, which perfectly represent three kinds of soules deade by sinne. That of the Ar∣chsynagogues daughter, who was truly deade, but was not yet caried forth. Re∣presenting a soule who consented to mor∣tall sinne in thought, without any exte∣riour action. That of the widowes onely sonne who was deade and caried forth, ex∣pressing one who did not onely consent in thought, but performed it in effect. Finally that of Lazarus, who was foure dayes deade, and began to be corrupted?
pointing out the soule which is not onely deade by sinne, but euen deade and bu∣ried, in the badd custome of sinning. All which not-withstanding our Sauiour was mercyfull, and powerfull enough to ray∣se to life.
[Affection.] Haue we then, my soule, pleased our selues in thought, and con∣sented to what wisdome prohibiteth. Ho∣pe in gods mercy, and by his assistance this death will rather proue a sleepe, then death it selfe: the Mayde is not deade but she sleepes. Or haue we bene vnhappie enough, to haue committed in worke what pleased vs in thought? all hope is not yet past, the deade man is not yet buried. God has power enough to say. Younge man I say to thee ryse. Or are we happly so extreamely miserable, as not onely to haue offended in thought, and worke, but euen to be dea∣de, buried and corrupted, in a longe and dissolute custome of sinning. Enter not yet into despaire neither, Lazarus who stunc ke in his graue is raysed to life. God neither wants goodnesse, nor power to pardon, so we haue resolution, by his grace, to quitte our ill wayes &c.
[Resolution.] Lets run ouer our life in the
bitternesse of our harte: humble our sel∣ues vnder the powerfull hand of God: and incessantly begge for pardon, for what is past, and grace for the tyme to come
And they (the Parisies) obserued him. Luc. 14.
CONSIDER that the Parisies inuited our Sauiour Iesus Chr. to dinner, not so much out of respect to him, as with a mali∣cious intention to prie into his actions, and to obserue his words, and compor∣tements to censure him. Whence we may gather that it is not the spirite of a Chri∣stian, but the proude and malicious hu∣mour of a Pharisie, to leaue the care of our selfe, (as being in selfe conceipt aboue the pitch of other men) to obserue the words and actions of our neighbour (which concerne vs not) especially those which are the worst, or by our malice we turne to the worst.
[Affection.] Let vs not trouble our selues my soule, with what concerns vs not. Euery one stands or falls to himselfe. Euery one shall be iudged according to his owne, not his brothers workes. It be∣houes vs then, to haue compassion of him, and to pray for him, not to censure him. Nay rather let vs turne our zeale, where it ought to be imployed; to weepe vpon our selues, and our owne deffaults. That poore sinner whom we reprehend, is a sain∣te (for any thinge we know) in the sight of God.
CONSIDER, that though our B. Sauiour, who sees into the hartes of men, knew well enough with what a blacke designe he was inuited by the Pharisies, yet he disdaygned not for all that, to goe among them, to doe the worke of his hea∣uenly father; by miracles to proue who he was; by wisdome to confound their craft, and by patience and myldnesse to subdue their malice.
[Affection.] Let vs neuer, my soule, cea∣se to doe God's worke, and our dutie, to glorifie his name, vpon the apprehen∣sion
or euen knowledge we haue, that the peruersitie of others may but make an ill vse of it. By saying and doing what belonges to vs, we saue our owne soules, which is our greatest dutie. And with all we giue good example and sowe seeds of vertue for others. In God's good tyme they will sproute vp, and produce wished effects. God is a hammer which teares rockes a sunder. Let vs neuer fayle to so∣we and water, leauing the increase to his blessed prouidence.
When shou are inuited to a mariage sitt not downe in the first place.
CONSIDER that we are all inuited to the mariage of the Lambe: and the way to arriue happily at it, is, the imitation of his wordes and workes, by whose goodnesse we are inuited to it. Pri∣de was the great sinne he came to decrye. Affecte not saith he the first place: but learne of me who am mylde and humble of harte. All his life, from the crybbe to the Crosse, was humble and abiecte. He was discri∣bed
by his Prophete to be the last of men: Finally he humbled himselfe, being made obe∣dient euen to death, and the death of the Crosse.
[Affection.] This is the way to heauen, my soule, which Christ marked out to vs, nor is there any other: who takes not this way runs quite countre. The abiect way of the Crosse, is the way to the crowne of glorie. Pride can neuer ascende with hum∣bled Christ. Our ambitionating of the first place in earth, will neuer bring vs euen to the last in heauen. O let vs learne then, my soule, this deare lesson, humili∣tie, of him, who by word, and worke, shewed himselfe mylde and humble of harte, and we shall infallibly find rest and peace to our soules here belowe, and eternall repose with him aboue in glorie.
Sit downe in the lowest place &c.
He that humbles himselfe, shall be exalted.
CONSIDER that if we did well pon∣der our owne miserie, we should neede noe other motiue to chuse the lo∣west place. Our owne sinnes we well know; but of other mens we are alwayes igno∣rant.
We are nothing, but by Gods con∣seruation: we haue nothing, but by his gift: we can doe nothing but by his assi∣stance. This, alone, I say, should be sufficent to humble vs; and neuer suffer vs to preferre our selues before any. How∣beit our good God giues vs yet another motiue, which is our owne interest, exal∣tation, and true honour. And for this we haue the word of Truth that can neuer fayle. He that humbles himselfe shall be exalted.
[Affection.] O, my soule, that either the knowledge of our owne miserie and no∣thing; or the comforts of Gods sure promises of exaltation and glorie, would once make vs effectually imbrace that dea re vertue of Christs humilitie. So should we alwayes inioye a calme and permanent peace: so should we easily appease our an∣grie neighbours wroth against vs. So should the holy Ghost repose vpon vs, and multiplie his holy grace in vs, which in his good tyme he would crowne with exaltation and glorie.
The Pharisies came to Iesus faying Master, which is the greatest commandement of the lawe? Matt. 22.
CONSIDER, that the Pharisies come togeither to Iesus, which was the true way to their eternall happinesse. But as they come Pha¦risies; so they returne Pharisies that is, full of pride and presumption. They call him Master, but it is not to become his true Disciples, but to tempt him, and to pose him. A learned Doctour among them, askes him which is the great commande∣ment in the Lawe; while yet he is igno∣rant in the lesser; to witt, that he who comes to God ought to beleeue that he is: which they did not. So that they were rather mockers, then Masters, or euen good schollers.
[Affection.] Let vs approche to God, my
soule, as S. Paule taught vs, with a true harte, in fulnesse of faith; not as the Phari∣sies did with pride and presumption. Let vs come to him, in simplicitie and humi∣litie of mynde, as poore ignorant schol∣lers to learne his blessed will: not as grea∣te Masters puffed vp with our owne know∣ledge, to tempt and teache him. Lets first beleeue in him, that he is the sonne of the liuing God; because without faith it is impossible to please him: and learne of him, to be mylde and humble of harte, and so we shall finde rest to our soules; which in high, and proude questions, can neuer be found.
Thou shalt loue thy Lord thy God from thy whole harte, with thy whole soule, and with thy whole mynde. This is the greatest and first commandement.
CONSIDER that this commande∣ment of the loue of God aboue all thinges, is most iustly called the first, and greatest. The first, because it ought to pos∣sesse the first place in our harte. The first againe; because it ought to be in mans
soule, what the first ……oouer is in the hea∣uens, which giues first motion to all the rest. And it is the greatest, because its who∣le ayme is summum bonum the souueraigne Good, the greatest too; because it compri∣ses all Gods Lawe, and all the vertues in a most eminent manner.
[Affection.] O my soule, how sweete, how heauenly sweete, is this lawe of loue, which either finds all thinges easie, or makes them such! How gracious is this diuine Law giuer, who deliuers vs so sweete a Lawe! What is man, ô Lord, thou shoul∣dst so magnifie him, and place thy hea∣uenly harte vpon him? What is man to thee, I say, that thou shouldst comman∣de him to loue thee: yea and to be an∣grie, and threaten to lay huge punish∣ments vpon him, if he loue thee not. Alas is it not, of it selfe, punishment great enough, if he doe not loue. Alas should poore subiects who holde all of the Kinges of the earth, neede any such threa∣tes to induce them to loue them?
Thou shalt loue the Lord thy God with all thy hart &c.
CONSIDER in what manner, and with what measure we ought to loue our Lord God. And we are told by S. Bernard that the measure of louing God is to loue him without measure: from our whole harte; saith our blessed Sauiour, by placing all our affections vpon him. With our whole soule; not permitting any of the passions to contest with it. With our whole mynd; by making choyce of the best meanes ima∣ginable, to accomplish his blessed will in the most perfect manner that man is ca∣pable off here belowe.
[Affection.] This is the onely thinge, my soule, wherin there can be noe excesse. He is infinitly more louely, then we are able to be louinge. O what a happinesse it is to be oppressed with the abundance of goodnesse. Lets dilate our narrow hartes; dare as much as we are able: breath
after him incessantly; and yet humbly acknowledge that we fall infinitly shorte of what is due: saying with S. Augustine let me loue thee, ô Lord, as much as I wishe, and as much as I ought: wherin, that I may not fayle, proue, as the Authour of the precept, so the giuer of the grace to per∣forme it: giue what thou commandst ô Lord, and command what thou wilt.
And the seeonde (commandement) is like to this: Thou shalt loue thy neighbour as thy selfe.
CONSIDER that our B. Sauiour, had noe sooner established that right of loue which is indispensably due to his heauenly Father, but he falls vpon the dutie of his adoptiue brethren to one ano∣ther, which he also places in loue; saying: thou shalt loue thy neighbour as thy selfe. With this difference notwithstanding: that the measure of the loue of God, is, to loue him without measure: and the measure of the loue of our neighbour, is, to loue him as our selues: that, ought to be exhibited to God, because he is infinitly Good: this, to our neighbour (be he good or
badd) because it was commanded vs, by an infinite Goodnesse.
[Affection.] O deare God how good thou art, to men of right hartes! O diuine wisdome, how wisely, and sweetly thou disposest of all thinges! My soule, if man had bene left to wishe what he would, what other lawe could he haue wished, then what he has, a lawe of loue? Wher∣in God and mans interests are so wouen togeither, that the one will not be admit∣ted without the other. In vaine doe we professe to loue God, if we hate our neigh∣bour, whom he commands vs to loue. Nay, saith the louing S. Augustine, this must be putt downe for a certaine truth, that there is noe surer way to attaine to Gods fauour then the loue of man to man. Ama & fac quod vis.
Iesus &c. said to the sicke of the palsey: haue a good harte sonne, thy sinns are forgiuen thee. Matt. 9.
CONSIDER that Gods good∣nesse and bountie is so greate, that he often giues vs not onely what we aske, but euen other thinges which we aske not, which are farre greater and better. The poore sicke of the palsey: aymed onely at a temporall blessing, the cure of his infirmitie, and behold he meetes with farre more, the remission of his sinnes, from the mouth of truth, saying: haue a good harte sonne, thy sinnes are forgiuen thee.
[Affection.] Such is the goodnesse of our good and bountifull God, my soule, that when we haue an humble recourse to him in simplicitie of harte, he grantes vs often not onely what we desire, but what he
sees we most neede. As at other tymes, in exercising his mercy, he refuses vs what we desire, to grante vs thinges more conducing to our eternall good: being still equally good, as well in what he gi∣ues, as what he denyes. If we pray then day and night and be not heard, as it hap∣pened to our blessed Sauiour himselfe, let vs rest assured, that what we asked was not for our aduantage, acquiescing ther∣in to Gods wise prouidence, and desiring aboue all thinges to heare: sonne thy sinnes are forgiuen thee.
CONSIDER that this wise Physi∣tian of ours, doth not onely shew his goodnesse and liberalitie in the care of the poore mans corporall and spirituall infirmities, but manifestes his wisdome also in the manner of the cure: to witt, he first takes away the cause, which is sinne. By sinne it was, saith the great A∣postle, that death, (and consequently all deseases leading to death) gott first footing in the world: and this woefull cause being once remoued from the soule he proceeds to the cure of the bodie. Arise
take vpp thy bedd, and goe into thy house.
[Affection.] Let vs learne then, my soule, of wisdome it selfe, to be wise, when we endeuour the cure of our deseased soule. Lets obserue the causes and occasions wherin we find our selues. It is still in such and such circumstances I finde my fall. It is in such companies I continually mee∣te with the desease or death of my soule. Let vs in tyme iudge our selues, that we may not be more rigourously iudged. That eye of scandall must necessarily be plucked out, and throwne away without the reach of danger, which who loueth shall perish in it. That hand, which dra∣wes vs into sinne, must be cutt off; its mercy to our selues, not crueltie. Better it is, saith Truth it selfe; that one of thy lim∣mes perish, rather then that thy whole bodie goe into Hell fire.
Certaine Scribes say within themselues he blaspheameth.
CONSIDER, that as charitie and goodnesse makes the best of all thin∣ges by a friendly interpretation: so pride and malice turns all to the worst. Our B. Sauiour graciously daignes, as well to cure the infirmities of the sicke man's bo∣dy, as the wounds of his soule, and the Scribes with their wordly wisdome, crye out he blaspheames. Wheras lesse lear∣ning then they proudly pretended to, might easily haue fitted them with a better consequence. To witt, none can forgiue sinns but God alone: But this man, Ie∣sus, forgiues sinns: therfor he is God, the sonne of God, the Messias whom we expect.
[Affection.] It is the venimous proper∣tie of the spider, my soule, to turne all into poison: while the gentile honie bee
makes honie of all shee meetes with. Lets not iudge, and we shall not be iudged: for in varie deede, if we obserue it well, we condemne our selues in the verie thin∣ge wherin we iudge another, while we doe our selues the same thinge. Let vs learne hereby to be slow in censuring: for we seldome fully vnderstand the businesse: as also to haue patience to haue our best actions censured by others, who vnder∣stand them not, since we best know how subiect we are to offend in many thinges.
The multitudes seeing it &c. glorified God who gaue such power to men.
THE FIRST POINTE.
CONSIDER that while the proude and malicious Scribes turne Christ's best actions to their owne perdition: the simple multitudes turne them to their ad∣uantage and Gods glorie. They both hea∣re and see the same things. To witt: thy sinnes are forgiuen thee: arise take vpp thy bedd and goe into thy house. The Scribes find blaspheamie in it: the simple people, con∣trarily, Gods power and wisdome; which
they acknowledge with admiring reue∣rence, and glorifie him who gaue such power to men.
[Affection.] The high conceipts we haue, my soule, of our owne knowledge; was neuer the way to know God. He is high indeede, but he graciously lookes downe vpon lowe thinges: while high hartes he places a faire off. It is not, my soule, it is not the viuacitie of vnderstanding, but the simplicitie of beleeuinge which saues the most parte of men, saith holy S. Augustine, as here we see it happens with the vnlearned mul∣titude. The myndes of men haue noe sure accesse to wisdome, and saluation, vnlesse humble faith first prepare them to reason, and true knowledge, which pride is not capable of.
A Kinge made a mariage to his sonne; and sent his seruantes to call them that were inuited to the mariage. Matt. 22.
CONSIDER that the Kinge who made this mariage, was the Kin∣ge of heauen, who decreed in his high counsell, from all eter∣nitie, that his onely begotten sonne, should espouse mans nature, and beco∣me like to one of vs. His seruants who were sent to inuite were the Patriarkes and Prophetes first. Then the sonne him∣selfe, who spoke, by his owne mouthe: and after that, the Apostles and Disciples, who were sent into all the earth, to preach. The inuited, were men, dispersed ouer all the world.
[Affection.] O the infinite goodnesse of God, who (while he inioyed himselfe in
his blessed eternitie, in selfe beatitude, without any want, or possibilitie of want of any thinge could euer be ours) who I say had thoughts of loue for vs, while we yet were not, to make vs bee, and so to bee, as euen to be capable of himselfe and of the happinesse he inioyed from all eternitie, And wheras he had but one one∣ly sonne, he would not haue him alone, but sent him downe to make men his adop tiue brethren, to share with him in that eternall kingdome of his. He sent, I say a sonne to inuite seruants to that same sonns mariage Banket, which is to be ma∣de in heauen, and to continue for all eter∣nitie.
CONSIDER how vngratefull man dealt with those who were sent to inuite him (a thinge so honorable to him) to the mariage of a kinges onely sonne: and so aduantagious withall; to witt, not onely to feaste with him, but to be cohei∣res with him of his Kingdome. He did not onely refuse to come: but euen layed violent hands of those who were sent to inuite? yea of them you kill and crucifie, and
of them you scourge in your Synagogues, and per∣secute from citie to citie. Nay mans malice went yet further: the Kings onely sonne is sent; and of him they say; this is the heyre let vs kill him, and the inheritance will be ours.
[Affection.] Admire, my soule, to see Gods free mercy, so continually resisted by mans miserie: his longanimitie, boun∣tie, and benignitie, by mans obstinacie, ingratitude and rebellion. This we easily grant in the Iewes: but alas. Let vs looke but diligently into our owne hartes, and we shall finde the like, come home to our owne dores: for doe we heare the teachers of Gods word, as God himselfe, who sayes who heares you heares me? Or rather tho we kill them not are we not deafe to their counsells, and euen contemne them? Nay doe we not, alas! doe we not by our cry∣mes, crucisie the sonne of God againe and againe, and make him a mockerie to his enemyes?
When the Kinge heard that his inuitation and fauours were despised, and his seruants mur∣dered, he was wroth and sending his hosts, destroyed those murderers.
CONSIDER that as God is most gracious and bountifull in the gene∣rall distribution of his blissings and hea∣uenly guifts, so is he most exacte and ri∣gorous in punishing the contempt and ne∣glect of them. He made his goodnesse and bountie appeare in this, that while there was nothinge to moue him to inuite man to his sonns mariage, and in that, to the possession of an eternall Kingdome with him, but his owne infinite goodnesse: (noe accessions of power or greatnesse by poore man, since to infinite, nothing can be added. Noe foresight of the merits of his workes, seeing he knew that noe wor∣kes, were euer or could be truly good, but by his gracious assistance) he pleased yet to inuite him. But when he sees, no∣thing
but hatred returned for his loue, he makes his rigour appeare, in sending his hostes to distroye those murderers.
[Affection.] Not to vs then, ô Lord, not to vs, but to thy holy name, to thy free goodnesse, to thyne infinite goodnesse, let glorie be giuen. Thou didst not looke vpon vs, and loue vs, because we were, in our selues, louely; but because thyne owne mercifull lookes made vs so. With∣out that gracious aspect we had remayned in our nothinge: without that (being otherwise made) we had bene but vnpro∣fitable, sinfull lost seruantes; who could profit thee nothing, could bring no∣thing tothyne immensitie: since indeede thou art thence conuinced to be our God, because thou standest in neede of nothinge that is ours. Howbeit if in lieu of gratitu∣de, we render nothing but ingratitude, coldnesse, and neglect: we may iustly fea∣re, my soule, that he will turne his loue into wroth, and destroye vs disloyall wretches.
Many be called, but few elect.
CONSIDER that this short senten∣ce from the mouth of Truth it selfe, ought most iustly to sticke to the verie rootes of our harte, and continually to mynde vs, that we are to worke our salua∣tion with feare and trembling, since God workes in vs both the velle and perficere; the will and performance, according to his good pleasure. Many are called for the sound of the Apostles went out into all the earth: and yet it is sayd, who beleeueth our hearinge? Many are called, and giue credit to their calling too, yet complie so ill with their vocation, that Gods name is blasphemed in them. Many againe are called, and begin to run, yet they perse∣uere not to be end; they comprehend not.
[Affection.] When I duely reflect, dreade Lord, vpon this doubtfull doome, which issued from thy sacred mouth, whence neuer any thinge issues but infallible truth in what a doubtfull perplexitie ought I not to stand? Many are called: and of those
I haue had the happinesse to be one. But few elected: and who is wise enough to know that he is of that number? What are we then to doe, my soule, but to be carefull to giue eare to the diuine call; to lay faste hold vpon discipline, least we might perish in a iust way; to make sure our vocation by good workes; and incessantly to pray for perseuerance to the end, that we may so run, as to comprehend.
There was a certaine Lord, or Prince, whose sonne was sicke in Capharnaum. Iohn. 4.
CONSIDER that as noe gree∣nesse of yeares in our infancie, nor vigour in youth, nor stren∣gth in our more riper age can exempt vs from the assaults of infirmities, sicknesse, and death: so can noe dignitie, highth of power, or princi∣palitie free vs from the same. Well may
Potentates Lord it ouer townes and na∣tions: but against the deseases which growe upon them; and the approches of death, the most powerfull haue noe warrantie, but all conditions of men are equally lya∣ble, to sicknesse and death, the iuste pu∣nishments of sinne.
[Affection.] My soule, howeuer the grea∣te power we may seeme to haue, and the highth of dignitie wherin we are placed, makes vs oft forgett that we are the ba∣nished sonns of Eue, condemned to dye, before we attayne to the vse of the light: yet wholsome sicknesse makes vs all equal∣ly know, that man (be he neuer so power∣full) is but man: that is, a poore crea∣ture, borne of a woman, liuing a short tyme, replenished with many miseries. The sicknesses, the death the forgotten dust of all your Alexanders, and Caesars, crye out this truth, that all men, without exception, are doomed to dye. Make a ver¦tue of necessitie, my soule, by willingly accepting Gods iust iudgementes herein, which none euer yet, or to the end of the world euer shall, be able to auoyde.
CONSIDER that it oft happens with vs, as it did with this afflicted ……∣ce, that that which we apprehend to be most disaduantagious, and disasterous to vs; proues the verie meanes which Gods sweete prouidence makes vse of to wor∣ke both our temporall and eternall felici∣tie. For who, I pray, amongst vs doth looke vpon sicknesse with a good eye? And yet had not this younge Princes sic∣knesse made his life be despaired of by his father, he had, happlie, neuer thought of Christ, neuer approched to him, ne∣uer sued for his sonns cure, and so as well the father as the sonne had bene left to perish in their infidelitie.
[Affection.] O happie affliction, my soule which giues vs vnderstanding to knowe our selues. O happie corporall infirmitie which brings forth the life of the soule. Were we not some tymes thus lost to our owne apprehension, we should forgett our selues, and be lost for euer. The de∣uoute Psalmist experienced this truth when he said: it is good for me, that thou didst humble me: because before I was
humbled, I offended: But being once humbled by aduersities, I learnt thy iusti∣fications. I learnt that euery punishment, was the punishment of sinne. So that sinne brought out paine, paine moued the harte to pennance, and pennance couered the multitudes of sinne. And thence, bo∣num est mihi quia humiliasti me.
The Prince saide come downe with me before my sonne dye.
CONSIDER, that this good Prince, in being refused what in formall tear∣mes he demanded, obteyned more, then he either, as yet, wished for, or euen thought of. He stoode absolutly perswa∣ded, that vnlesse our Sauiour descended and went with him to his sicke sonne, the cure could not be wrought. His demande therfore was that Christ would come dow∣ne with him. But our Sauiour though he went not, wrought the cure notwithstan∣ding at the same tyme and at that distan∣ce;
and thence powerfully perswaded him that he was God indeede, who could doe equally all that he would, as well in ab∣sence as presence.
[Affection.] Learne hence, my soule, ne∣uer to prescribe to God, either the tyme, the place, or meanes how he is to perfor∣me what we demande of his mercy. Leaue that vast power to worke as it pleases, with out limiting the same to our narrow con∣ceipts. It reacheth from the one pole to the other, and sweetly disposeth all thin∣ges bene omnia fecit. Haue patience my sou∣le, whether in his wisdome our great God refuse vs either absolutly what we desire or at least in the way we desire it, and we shall find in the close, that he did all graciously, and to the best aduantage of the faithfull soule. Ah should he grant vs all our owne desires, we were lost for euer.
Goe (saith our Sauiour) thy sonne liueth. The man beleeued the word which was said to him, and went home.
CONSIDER the great fruites and comforts which accrued to this good Prince, and all his, by his simple faith,
obedience and good example. He beleeued our Sauiours words, and presently departed And loe, he had not yet recouered his owne house, but his seruantes came out to meete him, and ioyfully assured him of his sonns perfect health. He examined the tyme of his recouerie, and found it to be the verie houre in which our Sauiour said: goe thy sonne liueth: whence he and his whole familie beleeued.
[Affection.] Let vs humbly, my soule, giue credit to euery word of God, whe∣ther it be written, or spoken to our hartes by his frequent inspirations; without dis∣puting how it should come to passe, or by what meanes it should be accomplished; hope in his fidelitie and goodnesse, lea∣uing the rest to his sweete prouidence. In his good tyme, and euen sooner and more abundantly then we expect, what may be conducing to our good, will be effected. For behold while Christ scarce promiseth the cure of the Princes sonns bodie, pre∣sently before his returne home, the child is cured, and he and his whole house, are become the faithfull of Christ. Ah! how good thou art, ô God, to such as are right of harte!
The Kingdome of heauen is likened to a man beinge a Kinge, who would make an account with his seruants. Matt. 18.
CONSIDER that by the Kinge who would make an account with his seruants, is meant the Kinge of heauen: and by the seruant, who ought him ten thousand Talentes, is represented a sin∣full soule guiltie of many huge crymes; wherof he is not at all in a condition to disingage himselfe. And what could such an one expect from a most iust Master but rigour, since he had so vniustly, and care∣lessly run into so great arreares? To witt, his Master commanded that he should be sold, he, his wife, and children, and all that he had.
[Affection.] Alas, my soule, in what a miserable state is such a guiltie person? He may truly say with Iob: behold there is
noe helpe for me, in my selfe. All that I fin∣de in my selfe, of my selfe, is an accur∣sed libertie to heape sinne vpon sinne: to contemne the benignitie and humanitie of Christ: and finally, to treasure vp an∣ger against the day of anger. Whither then must I betake my selfe for ayde? What meanes must I vse to shelter my sel∣fe against the rigour of the most iust doo∣me which I see readie to be pronounced against me? Alas, my soule, there is noe flight from God but to God: from God offended to God appeased; from his iu∣stice to his mercy. Let then the residue of our life be spent in crying mercy, mer¦cy, mercy dread lord: acknowledging from the bottome of our hartes, that it was his mercy alone we were not consu∣med.
But the seruant falling downe besought him, say∣ing haue patience towards me &c. And his master moued with pittie, forga∣ue him the debt.
CONSIDER that though that badd seruant's prodigalitie or negligence in contracting so great a debt, had putt
him into a certaine morall impossibilitie of euer beinge able to paye so immense a summe, and consequently made him most iustly lyable to the punishment which was putt vpon him: yet was his good Master so mercifull that presently vpon his submission and prayer, he was moued with compassion, and forgaue him the whole debt howeuer great it was.
[Affection.] Take courage then, my sou∣le, be thy crymes in neuer so greate mul∣titudes: be thy arreares contracted in what length of tyme so euer. Gods mer∣cyes doe infinitly surpasse thy miseries the accursed power of thy malice, can ne∣uer exhauste the riches of his free com∣miserations. Behold, behold with admi∣ringe loue, how the tender harte of that best Master is presently touched, and mo∣ued to pittie, vpon the first submission and sute of his worst seruant, and forgiues him, not a part, but the whole debt. Let then all the poore sinfull seruantes of this most indulgent Master, with most hum∣bled hartes, replenished with gratitude, say to him, and all the world: quoniam bonus, quoniam in aeternum misericordia eius.
This seruant found his fellow-seruant who ought him one hundred pence, &c. and layd violent hands vpon him, and cast him: into prison.
CONSIDER, the vnmercifulnesse and crueltie of this naughtie seruant and in him lets diligently obserue our sel∣ues. He ought his Lord an immense sum∣me: to witt, one hundred and twentie french millions. His fellow-seruant ought him a trifle onely: to witt, one hundred pence. He vpon his first submission and humble sute, found mercy with his Lord and the remission of the whole debt. His fellow-seruant falls downe with noe lesse submission and humble prayer, and yet meets with nothing but violence, and vt∣termost rigour.
[Affection.] Alas, my soule, is it not thus that we deale with one another, notwith∣standing the many precepts and examples of mercy giuen vs by our mylde Master: Blessed are the mercifull, for they shall obteyne
mercy: I will haue mercy, and not a sacryfice. And is it not by Gods mercy alone that we are not consumed? And yet while we heare mer∣cy so highly commended by God: while we so easily find mercy and pardon for many and great crymes at his holy hand, we can hardly preuayle with our selues to pardon our brother the smale fault, he may happen to committ against vs. Let vs deale, my soule, as we would desire to be dealt with. Vse mercy and we shall not fayle to finde it. But iudgement without mercy to him that hath not done mercy, assures S. Iames.
And deliuers him to the tormenters, till he pay the whole debt.
CONSIDER that when our B. Sa∣uiour finds that neither his precepts nor practice, are forcible enough to pre∣uayle with fierce man, to doe as he would be done to and pardon one another as we desire to be pardoned by him, he waxeth wroth, and deliuers that vnmercifull seruante to the Tormenters, vntill he repay all the debt. For howeuer what God remitts is truly
remitted, nor doth he iudge twice vpon the same thinge; yet the horrible ingrati∣tude and crueltie of the naughtie seruant, appeared, in the eyes of his iustice, so enormious that he looked vpon it as the whole debt of ten thousand talents: ad∣ding withall, that so also his heauenly father will deale with vs, if euery one of vs forgiue not his brother from his harte.
[Affection.] With what measure we mea∣sure our brethren, it shall be measured backe to vs. If we will needs vse iustice without mercy, iustice shall we finde with∣out mercy. Ah my soule, what a daunting reproche shall it be to vs, to heare from a Iudge from whom there is noe appeale thou vngracious seruant, I forgaue thee all the debt, because thou besoughtest me; oughtest not thou then too, to haue mercy vpon thy fellow-ser∣uant, euen as I had mercy on thee? But his mercy freely extended to multitudes of offences committed against a diuine ma∣iestie. Should not ours then and from our harte) reach at least to a fewe and light faults done against our miserie? What re∣plye, alas! shall we be able to returne to this demande?
The Pharisies consulted among themselues to intrappe him (Iesus) in his words Matt. 22.
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.
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.
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.
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.
There came a Prince and adored, saying: Lord my daughter is newly deade, but come and putt thy hand vpon her and she shall liue. Matt. 9.
CONSIDER the great peruersi∣tie of mans harte who still putts false rates vpon thinges, and most loues and labours for that which deserues the lesse loue and esteeme. We may obserue in this Gospell as well as in all the rest, prince and people, poore and
rich, Iewe and gentile running to our Sa∣uiour for bodily cures. While yet we scarce find any haue recourse to him in behoofe of their soules; vnlesse it be a weeping Magdalene or a poore humble Publicane with propitius esto mihi peccatori in his mouth.
[Affection.] How longe, my soule, shall we be willing to vse false waightes, euen in waighing to our selues? How longe shall we be in loue with lyes. What proportion doth our corruptible body, dust and ashes beare to our immortall soule? What pro∣fit will bodily health, togeither with the honours pleasures and riches which we so earnestly breath after, bring vs, if we suf∣fer the losse of our soule, which Christ knowes, best to value, who putt downe the price of his pretious bloud for it. Alas, my soule if we haue but a tooth that akes we presently suffer the paine to haue it plucked out; and yet to cure our dying, or deade soule, how litle are we sensible? how smale paines are we willing to suffer?
The girle is not deade, but sleepeth.
CONSIDER that we may often see∣me to the censorious world, and euen to our selues too, to be dying or dea∣de in spirit: whilst in truth, and in the neuer fayling sight of God, we are in per∣fect health, and doe but onely slumber, and a litle forgett our selues. Or els if (being truly deade through infirmitie) we presently run to Iesus for succour, while we are in his hands in whom all thinges doe liue, he being indeede resurrection and life, we cannot be said so much to be dea∣de, as to sleepe for a while, till he inter∣pose his powerfull hand, to rayse vs to our spirituall life againe.
[Affection.] Alas my soule, the litle skill we haue to discerne betweene suggestion, deliberation and consent, causes in vs more doubts, then deathes; more fear∣full apprehensions then true crymes. Be our harte brim-full of disloyall and abo∣minable representations, they are but yet suggestions, none can auoyde them: they want deliberation; they want consent; the
mayde is not yet deade; this infirmitie is not to death, but to Gods glorie. But doth suggestion begett pleasure, and pleasure procure deliberate consent through infir∣mitie and ignorance, yet is she not irre∣couerably or finally deade, nor is this varie death to death since presently she has recourse to Christ for helpe, who in∣terposeth his hand, and suffers her not to be brused in her fall, but teacheth her therby her owne weaknesse and miserie; his power and mercy, by which alone she sees she is able to stand.
And behold a woman who was troubled with an issue of bloud twelue yeares came behind him.
CONSIDER, with what dispositions this poore woman came to our Sa∣uiour. And first tho we may easily con∣ceiue that twelue yeares sufferance of that wasting desease had brought her lowe enough yet she with as much courage of mynde, as weaknesse of body pressed
through the thronge to gettneere Christ; Secondly she approched with as much modestie, humilitie, and vnderualuing of her selfe, as high conceipt of his power and Maiestie, before whose face she would not presume to present her selfe, but one∣ly came behind him to touch him &c.
[Affection.] O my soule, let vs place the example of this poore woman before our eyes. And let vs but vse the same care, courage, modestie, abiect conceipt of our selues, and high esteeme of God, for the cure of our spiritual infirmities, be they not of twelue yeares grouth onely but euen farr more inueterate; and we may certainly harbour in our soules ma∣ny comfortable hopes, that our care, cou∣rage, modestie, abiect conceipt of our selues, and high esteeme of God, will be agreeable in his diuine sight: thar he will looke vpon them with pittie: and say to vs, as he did to her: take a good harte daughter, thy faith hath made the safe, and the woman became whole from that houre.
She said within her selfe, if I shall touch onely his garment I shall be safe.
CONSIDER further, two other dis∣positions which this good woman brought with her. To witt, a huge estee∣me of Christ his power, and an vnspeaka∣ble confidence in his goodnesse. The first plainely appeares, in that she dares ven∣ture her cure, in the onely touching, not of himselfe, but euen of any thinge which toucheth him; to witt, the verie hemme of his garments. And the seconde is ma∣nifested in these few confident words. If I shall touch onely the hemme of his garment I shall be safe.
[Affection.] Alas my soule, when we com∣pare our cold confidence to the great faith of this good woman, we may well say: we beleeue, ô Lord, yet helpe our incredulitie, and increase this deade faith of ours. For loe she neither couets to speake to Christ, nor to haue him speake to her: neither to touch him, nor to be touched by him but onely in silence to touche the hemme of his garment, and she is presently cu∣red.
O conquering modestie! O soule speaking silence! Thou haste a more fa∣cile accesse to him who heares hartes, then the lowdest importunities of those too sollicitous and perplexed soules, who see∣me to endeuour, as it were, by force of armes to obteyne their requestes. My sou∣le, lets onely humbly hope in our Lord and he will giue vs the desires of our harte
When you shall see the abomination of desolation which, according to Daniel shall appeare in the Temple &c. Matt. 24.
CONSIDER that by the abomi∣nation of desolation which Da∣niel foretold, was meant the de∣plorable destruction of Ierusa∣lem, by Titus and Vespasianus: and by that againe the dismale conflagration of the vniuersall world in the last day, when
Christ shall come to iudge the same in great power and maiestie. But by these two againe the day of the accursed eter∣nitie is pointed out, where there shall be weeping, wayling, and gnashing of teeth for euer. The first is past with ex∣treame horrour and disaster to the incre∣dulous Iewe: the seconde shall passe with vtter consternation both to Iewe and gen∣tile: but the third shall proue the abo∣mination and desolation, indeede, among the damned, and shall neuer passe.
[Affection.] Great, my soule, astonishing greate, was the desolation of those accur∣sed Iewes, when they sawe the Temple of God, that wonder of the world, vtter∣ly destroyed: and beheld Ierusalem that lady of all nations buried in her owne rui∣nes: her inhabitants famished and buche∣red: finally, her matrons deuowring the fruite of their owne wombes. Greater yet will it be, when we shall behold, not Ie∣rusalem, alone, but the whole world on fire at the day of Doome, when the powers of heauen shall quake with reuerentiall feare; and men shall wither away with dreade. But greatest of all, when we be∣hold the day of the cursed eternitie, which
shall neuer haue end. I conceiue in myn∣de a thousand yeares. I adde to those a thousand thousand yeares; yea as many thousands and millions as piles of grasse on the earth, or sands in the sea. And yet I haue nothing comparable to eter∣nitie. O Eternitie! Eternitie! Alas! how rarely thou are considered by miserable man.
When you shall see the abomination of desola∣tion standing in the holy place, to witt in the Temple. &c.
CONSIDER that the abomination of desolation which Daniel foretold, was in particular the idolatrous erecting of the statues of Caesar, and Adrian the Em∣perours, in the Temple of Ierusalem. But the abomination of desolation wherin we are all more concerned, as being of farre more danger to each of vs, is that of the sinners, setting vp the Idoles of pride, couetousnesse, luxurie in the liuing Tem∣ples of God to witt, in the hart, wherin the holy Ghost should inhabite, and raigne
[Affection.] O my soule, what a strange
peruersitie is this, so to prophane the li∣uing Temple of the Almightie! Mans harte was made by God capable of God, for God, in whom a lone it is able to find rest, while the holy Ghost doth inhabite it as his Temple. But alas! what agree∣ment hath the Temple of God with the base Idolls we sett vp? There neither is, nor can be any consent betweene Christ and Belial. There can be noe societie betwixt light and darknesse; betwixt pride and humble Christ: couetousnesse and poore Christ: impuritie and Christ who is puritie it selfe. Lets vse, then, my soule a holy violence, and throw those prophane Idols out of our harte, that God alone may raigne in that sacred Temple of his. Least the worst abomination of de∣solation might otherwise surprise vs eter∣nally.
CONSIDER that there is nothing either more certaine, or more vn∣certaine then the day of Doome that
tyme of huge desolation. Nothinge more certaine then that it shall be; since heauen and earth shall passe, but the word of God, which we haue for it, shall not passe. Nothing a∣gaine, more vncertaine then the tyme ther∣of: for of that day and houre noe body knoweth neither the Angells of heauen, but the father alone. If this certaintie then cannot but begett a dreadfull expectation in all hu∣mane hartes: this vncertaintie ought to putt a continuall watchfulnesse vpon our thoughtes.
[Affection.] If then, my soule, as well this certaintie, as this vncertaintie, be as infallibly true, as is the word of God vpon which it is grounded: what are we to doe but to expect it at all houres, which may come at euery houre? Did we certainly know that some houre this night the thei∣fe would come and robb vs of all we haue we should not fayle to watch all night to preuent our vtter ruine. Alas, let the ha∣zard of our soule enter into as much con∣sideration with vs, as the hazard of our fortunes, that so we may not fayle to stand still vpon our guarde, that death may not take vs a sleepe, and we, being a wake, may finde our hands emptie of good workes, to our eternall ruine.
CONSIDER that though the day of the generall Iudgement will as cer∣tainly come, as it is vncertaine to all men when that shall be, so that many yeares may probably passe before it: yet there is ano∣ther day of Doome which hanges ouer each ones heade, and can not be longe ere it come: to witt, the last day of euery mans life, is the day of iudgement to him; since as S. Augustine saith, in what state each ones last day shall finde him, in the verie same shall the last day of the world comprehend him. That euery one might continually stande rea∣die for this, S. Iohn tells vs, that now, euen now, is the last houre, noe man being sure of the next.
[Affection.] It is appointed, saith S. Paule, to men to dye once, and after that, iudgement. This, my soule, is the day of desolation which euery one ought most to appre∣hende and watch for, since it is indeede his day of Doome. This at euery moment may surprise vs, and that in one moments tyme. What rests them, my soule, but that what I say to thee, I say to euery one vigilate. Watch, watch incessantly; for this theife
death, may steale vpon vs when we least suspecte it. And if then our Lampes be found without the oyle of good workes and charitie; what shall we haue left vs, but a dreadfull expectation to heare the doore of the heauenly mariage is shut. And what can we hope to meate with by our importunate crying out Lord, Lord, open to vs, but that daunting replye which cau∣seth an eternall separation from the face of God. Amen I say to you I know you not.