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THE end and scope of the Unitiue vvay is, to vnite our soules vvith God, according to the Apostle, Qui adheret Domino, vnus spiritus est: he that adheareth to our Lord, is one spirit: to effect this, three acts are required; the first is of the vnderstanding, by
vvhich vvee forme and conserue in our memory the full and perfect Idea of our Soueraigne God, and of his perfections, as a liuely and present i∣mage of him. The second act is of the vvill••, by all her affections, and especially by that of loue, extracted from her selfe and all other creatures, and totally vnited and made one vvith her Crea∣tour. The third is of imitation, conformity and resignation to his holy pleasure in all things. In tempore & aeternitate, in time and eternitie, the height and top of all Christian endeauours. Gu∣stemus ergo & videamus, quàmsuauis sir Domi∣nus. Let vs tast, and see, how svveet our Lord is:
OVr Sauiour sayth of himselfe; Ego sum ostium, per me siquis introierit saluabitur; & ingredietur & egredietur & pascua in∣ueniet: I am the doore, by me if any enter, he shall be saued; and he shall goe in, and shall goe out and shall find pastures; that is, all hope of saluation, all progresse in vertue, and accesse to God, is by me. Wherefore, as by his mortall life a∣mongst vs he hath giuen vs examples and do∣cuments for all sorts of vertues; so by his immortall life, vvhich beginneth from his re∣surrection, we haue a neere and easy accesse to the contemplation of the most hidden an sacred
mysteries of his Diuinity; Vbi pascua inueni••∣mus & inebriabimur à torrente voluptatis: whe∣re vve shall find pasture and shall be inebriated vvith the torrent of pleasure.
1. COnsider first, how our Redeemer no sooner gaue vp the ghost vpō the Cros∣se, but his most powerfull and glorious soule, vnited to the Diuinity, tooke her way di∣rectly towards the place called Limbus Patrum; a•• hollow and darksome Caue vnder gro∣und, next doore, as I may say, to the hell of the damned; where were kept in prison and sad mourning all those pious soules, who de∣parted hence in grace, & had suffered in Purga∣tory what paines were due to their sinnes; but could not yet enter heauen, till the generall rau∣some was paid by Christ. Hither now went his glorious soule, accompanied with millions of Angells crying out before him to those darke Iaylers; Aperite portas, Principes, vestras, & in∣troibit Rex gloria: Open your gates, yee Princes, and the king of glorie shall enter in: which like thunder put them all to flight & eternall confu∣sion; and so, Conterendo portas aereas & vectes ferreos confringendo, by destroying the gates of brasse, and by breaking the barres of Iron, he en∣tred triumphantly, Inter mortuos non solum liber
sed & liberator. Among the dead not only free, but theire frceer. O sweetest charity, and most pro∣fonnd humility! charity, in going downe in per∣son to deliuer those poore prisoners, whereas his omnipotent word vvould haue serued, or twel∣ue legions of Angells at his command: his hu∣mility, in vouchsafing to visit in person those foule and base dungeons, and remaine there al¦most forty houres. The Apostle taketh notice of it; Quod autem ascendit, quid est nisi quod & des∣c••••dit primum in inferiores partes terrae? that he ascended, vvhat is it, but because he descended al∣soe first into the inferiour partes of the earth. As∣signing his ascension for an effect of such hu∣mility.
Conclude vvith ioy in thy heart for thy Lord's victory ouer death and hell: striue to imi∣tate his humility, in vvhat state and dignity so euer thou bee; and his charity, in seruing his ser∣uants and children vvith thy ovvne hands, not putting it of to others, as vsually vvee doe.
2. Consider secondly, hovv our all glorious & triumphant Lord, entring into those darke∣some dungeous, vvith the splendour of his pre∣sence turned them all into a lightsome Paradise, & gaue vnto those pious soules the full & bea∣tificall sight and vision of his Diuinity. O vvho can conceiue this sudden and great change from one extremity to another; from so many thou∣sand yeares of mourning and expectation, to a secure Eternity of ioy and blisse? See old Adam & Eue come forth out of their fiue thousand
yeares inprisonment, and, as yet halfe blus∣hing, cast themselues at their Sonnes and Sa∣uiours feet, vvith a publike confession of their ovvne fault, and of his grace and mercy. Behold the rankes of Patriarchs, Prophets, Priests, Kings and Martyrs, all in their due orders fal∣ling at his feet, in loyalty and homage, as to their supreme Soueraigne; and singing vvith full Quires: Dignus es Domine Deus noster, accipere gloriam & honorem, & virtutem, quia redemisti nos Deus in sanguine tuo, ex omni Tribu & lingua populo & natione &c. Thou art vvorthie, our lord, to receiue glorie and honour, and povver be∣cause thou hast redeemed us ó God in thy blood, out of everie tribe and tongue and people and nation &c. On the other side, who can apprehend the ouersvvelling ioyes, contents and iubilees of our Sauiour's glorious soule, to see such sudden & copious fruit of his death & passion? ô how vvell doth he thinke all bestovved? Pro eo quod laborauit anima eius, videbit & saturabitur: & dispertiam et plurimos, & fortium diuidet spolia. For that his soule hath laboured, he shall see and be filled, and I vvill distribute vnto him verte ma∣ny, and hee shall divide the spoiles of the strong.
Conclude to ioyne vvith these glorious soules in the praises of thy Sauiour: vvish them all a thousand ioyes vvith Eternity of blisse: beseech thy Father Abraham & the rest, to remember vs, labouring yet in the toiles of this mortall & dangerous passage.
3. Consider thirdly, hovv it is most credible
& in a manner not to be doubted but the soules in Purgatory also, vvere partakers of this ioyfull solemnity; and vvith a plenary indulgence vvere freed all Ab omni poena: from all paine. For hovv could our svvetest Iesus doe lesse, In die hac iucunditatis eius & laetitiae cordis, in this day of his mirth and ioy of hart, then apply the yet al most vvarme bloud of his death & passion to all that vvere any vvay capable of it, as the ho∣ly soules of Purgatorie vvere? Angells therefore are sent thither, who svveep cleare those fiery caues of that pious fevvest; & conduct them all to the glory of Limbus. But did the Hell of the damned and those lovver dungeons feele noe alteration to the so nigh presence of our trium∣phant Dauid? surely they did; but of shame, con∣fusion & greater torment: O see and laugh, my soule, at the great Goliath, Lucifer, vvith all those Princes of darknes sinking dovvne into the lovver abysses, Tanquam à facie fulguris: As at the presence of thunder: ô hovv doe they groa∣ne to see, hovv are they deceiued in procuring so malitiously and violently his death; of vvhom it is sayd and novv verified; O mors, ero mors tua, & morsus tuus, iuferne. O death, I vvill be thy death, and thy bite, ó hel. The like horrour felt the damned soules, and aboue all that of Iu∣das, and the wicked Theefe; who fell from so high a dignity, and so nigh and inuiting an oc∣casion of Eternall blisse & happines.
Conclude thou vvith ioy and iubilee of heart for thy Sauiour's glory; for the good soules deli∣uery,
and for the confusion of hell and the De∣uill: but yet vvith feare for thy selfe: for the bloud of Christ, hovv efficacious soeuer, doth not wash obstinate and peruerse soules: ô trust not to any dignity or vocation vvhatsoeuer; but, Gum timore & tremore operare salutem. VVith feare and trembling vvork thy safetie.
4. Consider fourthly, hovv our Blessed Re∣deemer hauing oft sayd, that he vvas to be three dayes & three nights in the bovvells of the earth, and that he vvas to rise the third day; such hast he made to comfort his afflicted Mother, and novv hope lesse Disciples; that he reduced the vvhole time into lesse than forty houres, to vvit from Friday three a clock, that he died, to Sun∣day foure in the morning: when accompanied with all those happy soules, he left those Infer∣nall caues robbed and sacked of all, and taking his course directly to the holy sepulcher, found there his sacred body, in the same manner, as it had been laid there on Friday-night, all bloudy, rent and torne. The glorious soules adore it vvith all due reuerence, & poure themselues out into nevv admirations, thankes-giuings, and praises: but the holy Angells bring together from all places the sacred bloud, that had been spilt, and other relikes belonging to the integrity of his body; & his most triumphant soule en∣tring into it, and shaking of the ointments and linnē, vvith which it vvas buried, clotheth it vvith new immortality, and gifts of glory, more bright and resplendent than a thousand sunnes;
the wounds glittering beyond all diamonds or precious stones: & thus he rose from his three-dayes sleep, penetrating all obstacles, and vnper∣ceiued of the Guards.
Conclude to be present in spirit at this so∣lemnity of the Resurrection, Quae facta est pro∣pter iustificationem nostram: which was done for our iustification but remember to shake of first all carnall and vvordly affections, in vvhich thou hast hitherto laine buried in the sepulcher of sinne and vice.
5. Consider fifthly, how at our Sauiour's ri∣sing a great earth-quake vvas made, and Angells in glittering shapes remoued the stone of the se∣pulcher and vvith terrour amazed the souldiers, vvho vvere set to guard it. But our Lord vvent straight to mount Caluary, vvhere the holy Crosse yet stood; vvhich all the Angells & soules present reuerenced and adored, as the royall and victorious standard of the vvorlds redemption: and he in the same place, vvhere he had on the Friday before prayed and offered himselfe as a holocaust to his Eternall Father, now vvith his face and eyes erected to heauen, giueth him im∣mortall thankes for the glorious victory be∣stowed on him ouer the vvorld, the Deuill, death, hell, & all his enemies; applying to him∣selfe the vvords of the Patriarch Jacob, vvhen he returned rich and prosperous from Mesopota∣mia: In baculo meo, vvith my staffe (of this Crosse towit) transiui Iordanum istum I passed ouer this Iordain (of my bitter passion) & nunc
cum duabus turmis regredior, and novv vvith tvvo troupes I doe returne (of Limbus and Pur∣gatory) rich in that his possession, prosperous in the successe, & glorious in the victory; Con∣uertens planctum suum in gaudium sibi. Turning his lamentation in to ioy. Finally to secure vs, that he rose not for himselfe onely, but for vs also; & to giue vs also a new pledge of his liberality and omnipotency, he commandeth those soules vvhose graues opened on the Friday, to goe take vp their bodies in glory and immortality; who afterward appeared to many in Jerusalem, and at the ascension by a singular priuiledge, moun∣ted vvith him to heauen.
Conclude to imitate thy Sauiour, Qui resur∣gens ex mortuis tam non moritur: vvho riseing from the dead, novv dieth not, ô my soule, Exua∣mus veterem hominem cum actibus suis, Let vs put of the old man vvith his actes, and putting on the nevv robe of grace, let vs neuer dye more by sinne, but liue euer to glory.
1. COnsider first, how doubtles, the first ap∣parition our Sauiour made, vvas to his afflicted Mother, though the Euange∣lists speake not of it: but because her feast of ioyes is at hand, vve vvill differre this point till then, as more proper. The next apparition the∣refore he maketh, is to sinners, S. Mary Magda∣len
and S. Peter, and first to her, as the vveaker sex. S. Iohn describeth the most sweet passage in his twentieth chapter: how Maria stabat ad menumentum foris plorans: Marie stoode at the monument vvithout, vveeping: how two An∣gells appeared in vvhite, & said vnto her; Mu∣lier, qrid ploras? vvoman vvhy vveepest thou? but she; Quia tulerunt Dominum meum, & nescio vbi posuerunt eum: Because they haue ta∣ken avvay my Lord, and I knovv not vvhere they haue put him: presently shee saw Iesus at her back, but knew him not: vvho asking the same question; Mulier quid ploras? quem quaeris? vvo∣man, vvhy vveephest thou? vvhom seekest thou? shee not naming her beloued, supposing all the vvorld must know him; Si tu sustulisti eum, di∣••ito mihi, vbi posuisti eum, & ego eum tollam: If thou hast caried him avvay, tell me vvhere thou hast laid him, and I vvill take him avvay: ô the presumption of loue, Cui nihil videtur dif∣ficile; to vvhom nothing seemeth hard; & vvhat if he vvere In praetorio Pilati, in the court of Pi∣late, or nailed againe on the Crosse? Ego eum tollam: I vvill take him avvay. Our sweetest Jesus could hold her no longer in suspence, but said, Maria; Marie, and shee, Rabboni my Lord and Master, and vvith her vvounted bold∣nes fell at his feet; but he forbad her vvith. Nol•• me tangere, vade autem ad fratres meos. Doe not touch me, but goe to my brethren. O sinners, des∣paire no more of your Sauiour's goodnes; see a vvoman, De qua septem daemonia eiecerat, out of
vvhom he had cast seuen deuils. now the first in fauour, and sent as an Apostle. Euangelizare gaudium magnum quia surrexit Dominus. To Euangelize great ioy, because our Lord is risen.
Conclude not to thinke thy selfe in the fa∣uour of Iesus the lesse, for hauing been a sinner, if thou find in thy heart, true loue of him; for he it is, Qui non venit vocare iuslos sed peccato∣res: & qui nunquam despicit cor contritum & hu∣miliatum. VVho did not come to call the iust, but sinners: and who doth neuer despise•• contrite and humble hart. O happy soule, that can make knowne her beloued more by the heart, than by the mouth, more by worke than by vvord!
2. Consider secondly, how S. Peter vpon the newes the holy vvomen brough of our Lord's resurrection, ran vvith S. Iohn to the sepulcher and not finding him there, returned, Secum mi∣rans, quod factum fuerat: maruelling vvith him∣selfe at that vvhich vvas done. When Iesus met him on the vvay, all in glory and splendour: ô vvho can expresse this encounter? S. Peter fell vvith shame, confusion, and teare•• at his Ma∣ster's feet, for his late sinne yet fresh in his me∣mory; not able to speake a vvord; but vvith sighs and sobbs expressing his sorrow and re∣pentance: but our most svveet and indulgent Lord bad him rise, and comforted him vvith these ••r the like vvords: Pan tecum, noli timere, Ego um, dimissa sunt tibi peccata tua confirma fratres tuos: ô Iesu, quàm magna est multitudo dulcedinis tuae erga peccatores paenitentes? Peace
he vvith thee, feare not, it is I, thy sinnes are for∣giuen thee, confirme thy bethren: O Iesu, hovv great is the multitude of thy svveetnesse tovvards penitent sinners? Next, but the same day, he appeared to the tvvo disciples on their vvay to Emmaus; asked them the nevves, expounded to them the Scriptures; vvalked vvith them till tovvards sunne-set; vvas their inuited & forced guest; and in breaking of bread discouered him∣selfe and vanished. O, quoth they; Nonne cor no∣strum ardens erat in nobis dum loqueretur in via? vvas not our hart burning in vs vvhiles he spake in the vvay? And hovv could it othervvise bee, ô holy disciples? Iesus vvas in your company, in your mouth, in your heart; and hee is all loue, fire and heauenly charity.
Conclude vvith nevv confidence in the mer∣cies of Jesus; for he cannot cast off, vvho confide in him, though it vvere Iudas himselfe, so he become repentant: remember and make vse in all thy necessities, of those vvords of the two Disciples; Mane nobiscum Domiue, quoniam ad∣uesperascit & inclinata est iam dies. Tarrie vvith vs, ó Lord, because it is tovvard night, and the day is novv farr spent.
3. Consider thirdly, how the same day of his Resurrection, in the euening our Sauiour ap∣peared to all his disciples together: and againe the eight day after, when S. Thomas was also present: he entred in vpon them, the doores being fast shut Propter metum Iudaeorum, For feare of the Ievves, and standing in the midst
of them, saluted them with, Pax vobis, nolite timere, Ego sum. Peace be to you, feare not, it is I. They all affrighted and amazed, as if some spirit or ghost had come amongst them, beleeued no∣thing lesse, than that it was their Master; then, he shewed them his hands & his feet, and bid Thomas, more incredulous then the rest, put his fingers into his wounds and his hand into his side: called for some meat and eate with them, as he was wont; till at lenght he won credit, and they beleeued in him, and S. Thomas cried out, Dominuus meus & Deus meus. My lord, and my God. A passage, which sheweth most clear∣ly the most tender care and loue of Iesus; and how blind and wretched all mortalls are wit∣hout him; Sine quo nihil possumus facere. VVit∣hout vvhom vve can doe nothing; Finally redou∣bling his Pax vobis, peace be to you, and brea∣thing vpon them, hee said; Accipite Spiritum sanctum, Receive ye the holy ghost. With full power to forgiue sinnes: and presently be∣stowed vpon them the dignity of Apostles; Sicut misit me Pater, & Ego mitto vos. As my Father hath sent me, I alsoe doe send you. Where obserue, that our good God to shew the franknes and freenesse of his gifts, bestoweth them then vpon vs, when wee are least disposed and most vn∣worthy of them; as it now happened to his weake disciples.
Conclude first, neuer to rely vpon thy owne strenght or worth; for nothing more stoppeth the current of God's bounty and mercy: next to
be euer most prompt to his holy visits and inspi∣rations, which way soeuer they come, from friend or foe: ô how many admonitions of his doe wee let slip euery day: and esteeme them ei∣ther as not from God, or as not made to vs?
4. Consider fourthly, how as our B. Lady was the first in loue and consequently in sorrow for her Sonnes passion and death; so doubtlesse vvas she the first in the visits and ioyes of his re∣surrection. The dolorous Virgin, after the bu∣riall of her Sonne, had retired her selfe into her priuate Oratory with heauy heart & flowing teares, for the losse and absence of her beloued; yet with a most firme faith and vndaunted hope of his resurrection the third day. O how did shee count the dayes, the nights, the houres, the minutes? especially towards the Sunday-morning, hovv did she labour with her cries to raise this sleeping Lion; with, Exurge gloria mea, exurge Psalterium? Arise my glorie, arise Psalter? when behold, her dearest Lord, her God, her Sonne, full of glory, full of splendour & maiesty, and no lesse full of loue and sweet∣nes, enters in vpon her, and salutes her by the name of louing, deare & gracious Mother, be∣hold thy onely Sonne in the Eternall robes of glory, neuer more to suffer, neuer more to die, Et mors illi vltrà non dominabitur? Death shal no more haue dominion over him; and withall he embraceth her in his armes: ô my soule, where wilt thou begin? or vvhat can'est thou fancy or conceiue of these ioyes, iubilees, embraces, loo∣kes,
kisses and soliloquies of our Jesus and Mary? ô how, Secundùm multitudinem dolorum consola∣tiones laetisicant animam eius? According to the multitude of griefes doth consolations make her soule ioyfull? conceiue vvhat thy deuotion affor∣deth, for all vvords lose here their significa∣tion.
Conclude vvith nevv ioy in thy heart & coun∣tenance, vvith nevv congratulations to thy Lady and Mistres In hoc Festo gaudiorum eius: in this feast of her ioy: if thou find not thy heart really ioyed and comforted; looke backe and thou vvilt find the reason to be, because thou vvert not feelingly sorrie in her griefes & afflictions: and both proceed of vvant of true loue.
5. Consider fifthly, hovv our glorious Sa∣uiour came not alone and vnaccompanied to vi∣sit his mother; but like a Conquerour of death and hell, or like vvealthy Iacob returning from Mesopotamia, cum duabus turmis Limbi & Pur∣gatorij, vvith twotroopes of Limbus and Purga∣torie, all novv blessed and glorious soules: and yet all prostrate themselues before the Queene of glory, vvith great reuerence, humble than∣kes, and ioyfull congratulations; reuerence to the dignitie of her person, thankes for the great share shee bore in the vvorke of their redem∣ption, and congratulations for the common ioy of their Redeemers Resurrection; in vvhich also shee bare the chiefest part. Behold first old Adam & Eue blushing yet almost for their fault, and blessing this their daughter, vvhich
had turned their Eva Eve into Aue: All haile: see next old Abraham, Moyses, Dauid & Isaias, with all the troupes of Patriarks, Iudges, Kings and Prophets, all with their diuers salutations & greetings, but vvith one loue and respect: lastly but not last in vvorth or place, cometh her dea∣rest spouse S. Ioseph, John Baptist, old Simeon &c. neither may vvee thinke that the presence & musicke of Angells vvas vvanting, which vvan∣ted not in the stable of Bethlem: finally all is blisse, ioy, and heauenly iubilees.
Conclude to enter in last of all, and prostrate at the feet of thy Soueraigne Lady giue her the para bien vvith a Regina coeli laetare alleluya: Re∣ioyce thou queene of heauen alleluia: happy thou if thou can'st get admittance into such a Para∣dise: learne humility and purity, for these are the two keyes that giue entrance to the Palace, vvhere Jesus and Mary liue.
THE great S Denis assigneth two man∣ners or wayes of considering the Diuini∣ty, and its attributes; the one he calleth the vvay of affirmation, the other of negation: the affirmatiue vvay placeth in God all the ima∣ginable perfections of his creatures; but the way negatiue denieth, and taketh off from God all
the conceits and vvords of creatures, as short & vnvvorthy of him. The first vvay is compared to that of a painter, the second, of a caruer.
1. COnsider first, that to frame in our vn∣derstanding an image or Idea of God Almighty, vvee must proceede, as a painter vseth to doe, vvhen he intendeth to paint or draw any perfect image or picture: for first, he seeketh our from all parts, tempereth and pre∣pareth the purest and rarest colours of all sorts, that he can; then vvith his best skill and finest pensill layeth them on vpon a smooth table, vn∣till by little and litle he bring his intended vvor∣ke to perfection. So must vve, casting the eyes of our consideration through out this vvhole visi∣ble vvorld, gather vp all the rare colours or per∣fections, the diuine prouidence and goodnes hath imprinted in it; and vvith curious labour lay them vpon the table of our vnderstanding; to-vvit the cho••cest perfections of all creatures, vvithout the drosse and imperfections, that run∣ne mixed in them. And vvee shall find a double Idea of our greatest God; the one, In ordine ad se; in relation to himselfe; Tovvit that he is, a subsistent being, life, beatitude, eternity, good∣nes, beauty, vvisedome, power, sanctity &c. the other, In ordine ad creaturas, in relation to
creatures; a Creatour, Conseruer, Gouernour. Father, King, Sauiour, Glorifier &c. and all these most refined, most pure in him, vvithout the least imperfection.
Conclude with reflexion vpon this Idea of thy God, thou hast framed, and giue him a double homage, the one of praise due to his greatnesse; the other of thankes-giuing, due to his good∣nes; and rayse thy heart to an ardent contempla∣tion of both in one, for in him all is but one.
2. Consider secondly, and raise thy thoughts a degree higher; for this first draught is but grosse and corpulent: seeke out therefore vvith thy vnderstanding all the celestiall and superna∣turall gifts of grace and glory of all the Angells and Saints both of heauen and earth; the soa∣ring vvits of C••erubins, the flaming breasts of Seraphins, the longanimity of the Prophets, the power and vigour of the Apostles, the fortitude of Martyrs, the purity of Uirgins, the patience of Confessours &c. but aboue all, vvhat perfe∣ctions soeuer are contained in the two modells or abridgements of the diuinity; towit in the humanity of Christ and his B. Mother; rumi∣nate & pause on as many of them, as thou canst; and at length looking vp from vvhence these ri∣uers flow, thou shalt find that great & boundles Ocean of the Diuinity, flowing & ouer flowing Totius faciem Paradist; the face of all Paradise; concentricating in the indiuisible point of his owne being, the quintessence of those perfe∣ctions, vvhich his liberall goodnes hath disper∣sed:
vvhere againe no imperfection hath admit∣tance; and the excesse so great, that hence our B. Sauiour sayd, Nemo bonus uisi solus Deus. No∣ne is good, but onlie God.
Conclude to contemplate this second Idea of thy God vvith humility, reuerence and loue: vvhatsoeuer thou findest admirable in the Saints, raise vp thy soule, and admire it in Gods vvhatsoeuer vertue thou louest in the Saints, loue and seeke it in God; A quo omne bonum descendit. From vvhom all good descendeth.
3. Consider thirdly, how Deus est illud, quo maius cogitari non potest; God is that, then which nothing can be thought greater; nothing higher, seeing therefore, that mans vnderstanding can mount to conceiue him euery vvay infinite, eue∣ry vvay immense, vvithout end or limitation, it followeth that he is really so in himselfe; for o∣therwise mans capacity vvould be greater, than the Being of God; that is, the brooke higher than the springs the cre••••ure greater, than the Creatour. Hence it followeth that his Being is infinite, independent of al••, and all depending of him: that he is eternall vvithout beginning or end, variety or mutability: that his greatnes is immensity, comprehending heauen and earth, like a granie of sand, and he comprehended of none: that his marefty is terrour it selfe, in whose presence the earth doth quake, and the pillars of heauen doe tremble: that his power is ommpo∣tency, doing vvhat he please, and his evill resi∣sted by none: that his iustice is in rigour infi∣nite,
not sparing his dearest friends, nor highest Seraphins, if they offend him: finally, Vsque∣quaque magnificus, terribilis; & quis poterit stare in conspectu Dei huius? On all sides magni∣ficent and terrible, and vvho can stand in the sight of this God?
Conclude to liue in perpetuall feare & trem∣bling of so great a Maiesty: neuer dare to appeare before him, but vvith thy knee, head and heart cast to the ground: ô poore vvorme:! how dare vvee lift our eyes before such Soueraigne••y? or our hands against omnipotency? Consigè, Do∣mine, timore tuo carnes meas. Pearse my slesh, ô Lord, vvith thy seare.
4. Consider fourthly out of the same princi∣ple, the more louely and delightfull attributes of our good God; and thou shalt finde them all, I may vvell say, more then infinite: infinite is his vvisedome, to vvhose sight are present all possible things; infinite his prouidence, stretch∣ing from the highest Angell to the smallest lea∣fe, that falleth from the tree: infinite his truth ••••verity, impossible either to deceiue or be de∣ceiued: infinite his amorous and radiant beauty, on vvhich feed and surfet all creatures, and he himselfe: his riches and glory haue no bound, Gloria & diuitiae in domo eius: Glorie and riches in his house: his sanctity more cleare, then a thousand Chrystals: his clemency, benignity, noblenesse, liberality &c. Quibus maius cogitari non potest. Then vnhich greater can not be ima∣gined. But his goodnes, his sweetnes, his loue;
his mercy, Super omnia opera etus; aboue all his vvorkes; infinitely surmounting all imagina∣tions: his goodnes it is, that maketh him poure himselfe out so vpon his creatures, Et solem suum facit oriri super bonos & malos: and ma∣keth his sunne to rise vpon Good, and bad; his sweetnes it is, that rauisheth the soules of all, that treat vvith him: his loue it is, that cheri∣sheth his little one more than the tenderest Fa∣thers or mothers: his mercy it is, that so oft for∣giueth, and so patiently suffereth all sort of sin∣nes and iniquities: finally our God is Undique speciosus & totus desiderabilis. Most beautifull, and most to be desired.
Conclude to poure thy heart forth in the loue of so, both louely and louing a God: hate vvhat he hateth, that is, all sinne and impurity: loue vvhat he loueth, that is, all vertue and sanctity.
5. Consider fifthly, how hauing brought in∣to this Idea of thy God all the refined perfe∣ctions of nature, grace, and glory; and placed in all these an infinite eminency, Qua maior cogit ari non potest; then vvhich a greater can not be imagined; yet thou art infinitely short, of vvhat God is in himselfe; and therefore striue no further vvith conceits or inuentions; but reflect and behold at leasure, and as it vvere at a stand, the picture thou hast already framed: as simple men vse to gaze at a sight, they vnder∣stand not: behold, I say, and gaze vvith humble simplicity on this vast Ocean of Maiesty, of greatnes, of beauty, of sweetnes, of povver. of
wisedome, of soueraignety &c. and presently opening: all the wings of thy affection, poure forth thy soule in loue, prayse and ioy: loue, my soule, this Summum bonum, this chiefest good, this vnicum amabile; this onlie thing to be loued: and seeke no more abroad by scantlings, what here thou hast and mayst still enioy altogether: prayse, my soule, this sole object of prayse & honour; inuite all the Quires of Angells and Saints to sing Canticum nouum Domino; A nevv Canticle to our lord; and answer thou with a lowly Amen: reioyce & congratulate with him, that he is, as he is, euery way insinite, euery way boundlesse in his perfections.
Conclude carefully to preserue in thy heart & memory this liuely image of thy God; let nei∣ther sinne blot it euer out of thy heart; nor vai∣ne fancyes of creatures blemish or obscure it in thy memorie: Intus est bonum tuum, ne foris queras. Thy good is vvhithin thee seeke it not vvithout.
6. Consider sixthly, or rather conclude out of the former considerations, to harken to and follow the counsell of our B. Sauiour; Perfecti estore sicut Pater vester caelestis perfectus est: Be you perfect, as alsoe your heavenlie Father is per∣fect: and of his Apostle; Vt simus imitatores Dei sicut filij charissimi. That vve may be follovvers of God as mest deere children. Wee haue seene how our great God doth with infinite aduantage fill vp all the names & titles, wee can giue him; so that when wee call him good, wise, powerfull
&c. he is not onely fully, but infinitly good, wise, and powerfull: thus in proportion may and must wee comply vvith the names & titles vvee beare, either of subiection or superiority. God is our Creatour, our Father, our Gouer∣nour, our Master; hence wee must alvvayes beare him the subiection of a creature, the loue & obedience of a sonne, the duty of a vassall, the vvillingnes and promptnes of a disciple: a∣gaine, what command vve beare ouer others, as of a Father, a Superiour, a Master, a Prelate, let our first & chiefest care be to comply entirely vvith vvhat those names signifie and oblige vs to, finally vvhatsoeuer denominations vve haue or pretend, of equality, fellovv-ship, or cohabi∣tation vvith others, or of any vertuous state and calling vvee professe, consider and ponder vvell, vvhat they import, and either cast them of, or make a firme purpose to fill them vp, not Nomi ne tenus, in name onlie, and blast of a sound one∣ly, but Reipsa & veritate: in realitie: bearing euer before thy eyes the paterne and Idea of thy most perfect, holy and immortal God.
1. COnfider first, these vvords of the great S. Denis; In diuinis negationes sunt verae, affirmationes incompactae. VVhiles vve speake of God, negations are true affirmations
incompacted. Wee haue follovved hitherto the vvay of the painter, and added colours to colours of the rarest perfections of all creatures; but rai∣sing our soule to a higher pitch of contempla∣tion, and reflecting on the Idea, vvee haue ma∣de, vvee find it Prorsus incompactam; all together incompacte: so full of created shadovvs, spots & blemishes, that vvee are yet afraid to ack∣novvledge it for the true pourtraiture of that incomprehensible Majesty: not but that the purenes and quintessence of the sayd perfections is really & substantially in God; but that, both as they are in creatures and also in our weake vnderstandings, they are most short and vn∣worthy of his insinite Greatnes; and conse∣quently the very names vnfitting to be attribu∣ted vnto him: so that the sayd holy Doctour concludeth; Dei, inquit, neque est sensus, neque phantasia, neque opinio, neque nomen, neque ser∣mo. VVe can attaine, qnoth he, to the knovvledge of God neither by corporall sense, phantasie, opinion, name or speeth. What way then, or what reme∣die haue wee? shall wee adde the superlatiue de∣gree, and vse the epitheton of super; more as su∣perbonissimus, superiustissimus, supersubstantia &c. More then most good, more then most iust, mo∣re then substance &c. 'tis true, this way is very good and higher than the former; but yet being an affirmatiue, it is euer incompacted, and car∣fieth some taint of a creature with it, and so faileth to expresse fully the Diuinity.
Conclude, since thou hast lost as it were thy
former Idea, in qua tibi adeò complacuit, in vvhich thou hast bene soevvell pleased, to hum∣ble thy selfe, and with lowest submission to ado∣re him, whom thy weake sight cannot behold; neither let this trouble thee; but reioyce rather, that thy God so surmounteth all thy imagina∣tion.
2. Consider secondly, how failing of our ay∣me in the way of a painter, our next step is to imitate the caruer or statuarie, and by negation to cut of from God Almighty all the perse∣ctions, conceits & vvords of creatures, hovv compleat soeuer they seeme to be: so that, as vvee are bound to say that God is neither sunne, nor moone, nor starre, nor fire, nor ayre, nor man, nor any other liuing thing of those here amongst vs, by reason of the imperfection vvhich those vvords import; so vvee may also freely say, that he is neither, Ens, nec substantia, nec vita, nec intellectus, nec bonitas, nec sapientia, nec potentia, nec pulchritudo &c. Neither being nor substance, nor life, nor vnderstanding, nor goodnesse, nor vvisedome, nor povver, nor beautie &c. If vvee consider the sayd perfections, as they are apprehended by vs, or expressed in our ho∣mely language; for as S. Thomas teacheth, all our conceits and vvords, of vvhat kind soeuer, Afferunt secum imperfectionem, vel partis, si sint abstracta; vel compositionis, si sint concreta; Bring vvith them an imperfection, either of part, if they be abstracts, or composition if they be com∣pounds; and so both vvayes incompacted and
incompetent to God: but if vvee vvill consider the sayd perfections as they be solely in God, so they are farre surpassing the sphere Conceptuum & nominum nostrorum, of our cōceipts and names.
Conclude with an humble acknowledge∣ment of Gods vnconceiued greatnes; and cry out vvith holy Iob. Ecce Deus vincens scientiam n••stram: Behold a God exceeding our knowledge: open all the affections of thy soule, to admira∣tion, ioy, loue, and prayse; for this way shall wee sooner comprehend him, than by any force of vvit or curious speculation; loue reacheth further than knowledge.
3. Consider thirdly, how thou art come at length so farre in the quest or search of God, that thou hast altogether lost him; and if one should aske vs; vvhat finally God is, if he be no∣thing of all those things vvee apprehend? vve must needs answer, that truely vve know not. Neither must vvee therefore be diffident or dis∣comforted; for that vvee shall find by a feeling experience, vvee know more, and conceiue more sublimely of our great God, by this way of ignorence, than by all the metaphysicall and quaint conceits of our vnderstanding: although vvee lose our sight in the sunne, yet euen blin∣ded vve see as in a cloud the vvonderfull excesse of light he hath ouer all others: this is the Nebu∣la in qua habitat Deus; the cloud vvhich God in∣habiteth; and in vvhich Moyses conuersed with him so familiarly Facie ad faciem, sicut solet ami∣cus cum amico suo; Face to face as a friend is
vvont to doe vvith his friend: vvhich S. Paul calleth Lucem in accessibilem, light not accessible, and S. Denis, The••l••giam mysticam, mysticall di∣uinitie, or cognitionem Dei per ignorantiam: the knovvledge of God by ignorance: ô happy igno∣rance, and cleare blindnesse! nay vvee haue vvords also fitly expressing this our ignorance; as infinite, immenses ineffable, inuisible, incom∣prehensible &c. vvhich by remouing from God all the imperfections of creatures, leaue him in the aforesaid cloud and inaccessible light.
Conclude vvith humble prostration to adore the diuine and inaccessible Maiesty of thy God: but vvith thy face couered and eyes shut, as the Seraphins doe; that is, in suspension, admira∣tion, loue, ioy, prayse and content, that the God thou dost beleeue and trust in, is so great, so farre surmounting all the vnderstanding of men and Angells.
4, Consider fourthly the infinite distance or disproportion vvhich is betwixt God Almighty and any one of his creatures, or of all together: God is Ens a se, that is euery vvay subsistent and independent; Eus immensum, immense, including all vvithout extension; Ens aternum, eternall, vvithout beginning, end, or change: take now on the other side all this inferiour and celestiall globe, how vast soeuer it seemes, together vvith the vvhole Angelicall nature; and first, vvhat is all but Ens ab alio, an insubsistent entitie, han∣ging and depending In tribus digitis Dei, poten∣tia, scientiae, & bonitatis? Of the tree fingers of
God, to vvitt povver, knovvledge, and goodnesse? so that if any one of these slip, in an instant all falls into nothing: secondly all is, Ens limita∣tum; limitated, greater farre is a star to heauen, a drop to the Ocean, a sand to the earth, than is all together to the immensity of our great God: finally all is, Ens momentaneum, mometarie, compared to his Eternity, millions of ages, and Aeuum Angelicum, an Angells d••ration, is but the twinkling of an eye, a moment, an instant to his indiuisible and euery vvay permanent du∣ration. Come now proud man, and compare thy selfe vvith God: Quota pars hovv litle a part art thou of this vniuerse, in being, in ex∣tension, in darance? not a moat in the Sunne, not a graine of sand, not an instant of an instant of durance: vvhat art thou then to Ens subsistens, immensum, aeternum? A subsi••tent, immease, and eternall entitie? say truely and say, Non ens. No∣thing,
Conclude, that as the best vvay of knovving God, is that of negation, so the best vvay to know thy selfe, is an other negation: vvhere∣fore as thou hast remoued from God all posi∣tiue and affirmatiue vvords or denominations, Propter excessum; by reason of his excesse, so re∣moue the same from thy selfe, Propter defectum: by reason of thy deficiencie: And be confident, that this is the onely vvay to vnite these tvvo extreames together, God and thy selfe.
OVR loue to interest is so great, that wee loue no man so easily, as him vvho is our benefactour: hence the consideration of the Diuine benefits is vvith vs the greatest mo∣tiue to the loue of God; as also the best remedy against ingratitude, a monster that stoppeth the liberall hand of God from doing good, and drieth vp the fountaine-head of his Goodnes, from vvhich flovv all the riuers of Paradise.
1. COnsider first how Bonum est diffusiuum & communicatiuum sui; Good is commu∣nicatiue of it selfe: God therefore being summè bonus, most good, doth communicare seip∣sum summè, most communicate himselfe; that is, all vvayes possible to his infinite vvisedome, and the capacity of creatures; & more to that vvhich is Magis bonum fieri. To participate more. And here vvee must obserue three vvonderfull ex∣cellencies of this diuine and vnlimited goodnes: the first is, that although to doe good be most naturall to him yet it is also most franke & free, vvithout any necessitie or coaction, but meerly
Quia vult, because he vvill: the second is, that he doth it, vvithout any selfe respect or proper interest, but purely, as vve say, to doe good; for neither can any creature yeeld him profit, not he himselfe any vvay better himselfe, being in himselfe euery vvay full and infinite: & this is, Deum omnia facere propter solam bonitatem suam: that God doth all things for no other reason then is ovvne goodnesse; that is, his owne nature onely, vvhich is Goodnes, moueth and inclineth him to doe good. The third excellency is, that he doth all good, vvhere and vvhensoeuer he can; ô how he vvatcheth all occasions, and oppor∣tunities to poure forth his blessings vpon vs, and as it vvere to discharge his swolne breast & full hands amongst vs? and ô how little doe word∣lings looke vpward, prepare or make themsel∣ues capable, of those blisses, vvhich, if they but open, vvould fall into their mouths?
Conclude to make thy selfe capable of all, by taking awayy the obstacle of sinne, and by an ardent desire of them, for onely these two things are requisite & suffice. Be good also, that is, imitate thy God in all these three wayes; doe good to all frankly & freely, for God's and goodnes sake onely; seeke out all occasions for it, expect not they should knock, nay breake downe thy doores before thou admit them in.
2. Consider secondly, that as, Ex fonte Para∣disi egrediebantur quatuor fluuij, Out of the spring of Paradise. Issued sovver rivers, diuiding themselues into the foure parts of the vvorld; so
Ex fonte huius bonitatis diuinae, out of the spring of this divine goodnesse, proceedeth the perfe∣ction of the vvhole vniuerse, diuided into foure degrees of being, Corporeum, vegetatiuum, sen∣sitiuum, intellectuum: Corporall, vegetatiue, sen∣sitiue, intellectiue: as first, the vast heauens, ele∣ments, and mixts; secondly, the trees, plants, and flowers; thirdly, all sort of beasts, birds & fishes; fourthly, all the Angelicall Quires & Hierarchies. Pause a vvhile and consider the greatnes, and varietie of natures and qualities of euery degree, & yet the concord and harmonie of all together: & then reflect vpon thy selfe, ô man, & thou shalt find thy selfe none of all those; but an abstract, & abridgement of all to∣gether; a Microcosme or lesser vvorld; vpon vvhom therefore the diuine goodnes hath mo∣re copiously poured it selfe out, then vpon any other of his vvorkes; Cui dedit esse cum inanima∣tis, viuere cum plantis, sentire cum animalibus, intelligere cum Angelis. To vvhom he hath giuen to exist vvith inanimate creatures, to liue vvith plants, to exercise his corporall senses vvith liuing creatures, to vnderstand vvith Angels; & conse∣quently man onely is capable of all the benefits, gifts, and blessings, both corporall and spirituall, vvhich God's goodnes, propt by omnipotency, can bestow vpon the vniuerse; for to euery one of the other degrees somevvhat is vvanting. What follovveth then, but that man alone is as much bound as all the rest together, and more than any one, to thanke, prayse, and loue the
fountaine from vvhence he flovveth.
Conclude to doe so, and be no more vnmind∣full or vngratefull: but returne him also foure sorts of loue: Ex toto corde, from thy vvhole hart, for thy corporall being: Ex tot a anima, vvith thy vhole soule, for thy vitall being: Ex omnibus viribus, vvith thy vvhole povver, for thy sensi∣tiue being: Ex tota denique mente, lastlie vvith thy vvhole mind, for thy Angelicall and spiri∣tuall being. Tandem ex omnibus simul propter omnia simul: and at last vvith all together for all together: that is, for thy selfe, vvho art all.
3. Consider thirdly, hovv the bottomelesse goodnes of our God not satisfied vvith bestovv∣ing vpon vs the gifts of nature, poureth forth streames of an higher qualitie; and those also foure, by vvhich vve participate the very being, nature and substance of God. The first is that of Grace, to vvhich is adioyned charity vvith all the gifts of the holy Ghost. By this Grace, vvee that by nature are nothing but slaues and Massa damnata, A condemned Masse, are truely made the friends and sonnes of God; Diuinae consortes natura, partakers of the divine nature: and hei∣res of heauen. The second is that of glorie, by vvhich vvee are eternally deified, and penetrated by the diuine essence, as hot iron by fire; and herein consisteth our incommutable ioy, blisse and content. And these two are common to men and Angels: but now, leauing Angells, behold how he exalteth man, Et deliciatur cum filijs hominum; and delights to be vvith the Son∣nes
of men: The third degree is that of the per∣sonall vnion of the Sonne of God vvith humane nature, by vvhich it is most true, that God is man, and man is God; and so our nature moun∣ted beyond all that is created. But is this the height, the Non plus vltrà, and vtmost, of this endlesse Ocean of goodnes? truely no, for being to her selfe infinite, ••he is not satisfied vvith her vnion to one onely man, vnlesse she doe also spread her selfe to all and euery one; that is, In infinitum extensiuè; vvith an illimitated ex∣tension: and this she doth in the most B. Sacra∣ment, vvhich is the fourth degree, vvhere the true being and natures diuine and humane, are really and alike giuen to euery one, great and small.
Conclude, ô my soule, vvith an extasie of ad∣miration, loue and thankes giuing; Redeant flumina, vnde exierunt; exierunt per bonitatem, redeant per gratitudinem; Let the floods returne from vvhence they flovved, they fl••vved by good∣ness••, let them returne by gratitude; loue vvas the origin of all, let another loue reduce them to their origin.
4. Consider fourthly, before vvee come to more particulars, these three circumstances common to all God's benefits great and small. The first is, vvho is he that bestoweth so freely his blessings vpon vs; for the dignity of the gi∣uer doth much increase the estimation of the gift; let a King giue but a toy, or trifle, vvhat esteeme, brags and boasts are made of it. But
our benefactour is no lesse than the infinite Ma∣iestie of our Soueraigne God, vvhom all creatu∣res adore vvith ttembling, and thinke themsel∣ues happy if he vouchsafe but a glance of his eye vpon them: vvhat value then must his vnualua∣ble benefit be of? The second is, on vvhom so great a Lord bestoweth so rich gifts; and thou shalt find him to be man, that is, by nature a poore and vile vvorme, by sinne an enemie, & by ingratitude a monster, a viper, gnawing out the bowells of the diuine Goodnes; nay vsing the very benefits as instruments to offend the Benefactour. The third is the manner; that is, no merit or desert on our side, but rather obsti∣nate and peruerse vndeserts; but on God's side an infinite liberality, franknes, sweetnes and loue, vvairing on all occasions to doe vs good; vvishing vs euer capable of more and more: fi∣nally euer striuing Vincere in bono suo malum nostrum. To surpasse our vvickednesse in his ovvne goodnesse. O vvhat heart so hard, as cannot loue such loue? or so vngratefull, as can forget such goodnes? or so shamelesse, as can spurne at such a benefactour?
Conclude vvith loue, vvith gratitude, vvith shame for thy hitherto neglect, or rather blind∣nes in all: settle vvell these three circumstan∣ces in thy memory; of, by vvhom, to vvhom, and hovv the benefit is done; and thou shalt neuer vvant matter of reuerence, humility and gratitude.
1. COnsider first, that what is nothing can both doe and deserue nothing; thou therefore; that so many yeares agoe wert nothing, couldest neuer haue made thy selfe, nor deserue that an other should make thee: by vvhom therefore, and vvhy came I to this something? by thy God and Creatour; not for any necessitie he or the world had of thee, but out of his meere bounty and liberalitie. Ponder, ô my soule, if thou can'st, the distance that is, first betwixt something and nothing, Ens & non ens; next the aduantage, that man hath aboue all other insensitiue and senstiue creatu∣res; and thou shalt find the first to be infinite, and the second little lesse; as farre as immortali∣tie exceedeth mortalitie, eternitie short time, or reason grosse sense. And then fall downe and kisse the feet of thy bounteous Creatour, who hath made thy something an intellectuall and immortall being, and imprinted in thy face the true image of himselfe. Behold what a stately Castle thy body is, both for beauty and strength; the rare proportion & harmony euery member, ioynt and nerue keepeth with one another and with the vvhole: then thy soule, a most beau∣tious Lady and all-commanding Empresse, ru∣ling and gouerning the vvhole Microcosme as
she pleaseth. Finally, God hath giuen thee both these sound and entire, Mentem sanam in corpo∣re sano. A sound mind in a sound bodie.
Conclude, besides thy customary thankes and gratitude, to looke vpon vvhose image thou art, and returne Quae sunt Dei Deo, The things that are Gods, to God, that is, all that thou art, body & soule; begging also, Vt perficiat in no∣bis opus quod operatus est. That he would accom∣plish in us that work vvhich he hath vvrought.
2. Consider secondly the end for vvhich God at first created man; and thou shalt find a tvvo fold end, both most noble and excellent, the one naturall, the other supernaturall; the first is expressed in Genesis, Vt praesit piscibus ma∣ris, & volatilibus caeli, & bestijs, vniuersae{que} ter∣rae, omni{que} reptili quod mouetur in terra: That he might haue dominion over the fishes of the sea, and the foules of the ayre, and the beasts, and the vvhole earth and all creeping creatures that move vpon the earth: That is, to be grand Lord & Soueraigne of all that is crea∣ted, to kill, slay and vse all as he pleaseth: and although by sinne he hath lost much of the obedience vvhich creatures ovve him, in pu∣nishment of his disobedience towards the com∣mon Creatour; yet his dominion and right is the same, and the most of creatures doe vvillin∣gly & obediently serue him: great certainly is this dignity & vvorthy of all gratitude, vvere it not so surmounted by the second & principall end: vvhich is to be heire apparant of the King∣dome
of heauen: that is, to see God, loue God, and praise God in company of all his blessed Angells, to liue in his house, sit at his table, eat of the same dish that he doth, drinke of the sa∣me cup of glorie, and vveare the same robe of immortalitie vvith him: this vvas his first inten∣tion, this still his greatest desire, that all men should attaine vnto: for this he made our soule so spacious, so capacious, that nothing vnder God can euer fill or satisfie her appetite: for this he continually giueth his grace and assistance; so that Culpa sua perditur, quicunque perditur. VVhosoever is lost, is lost through his ovvne fault.
Conclude tvvo things, the one, to conserue entirely thy dominion ouer creatures; let none command thee, nor thy affections, but thy Creatour: the other, to haue & conceiue noble and high thoughts; aime at nothing lesse then God; esteeme earth and heauen vvithout him belovv thy ambition, & not vvorthy of thy ac∣ceptance.
3. Consider thirdly, that as God created man for himselfe, that is to enioy him as his last end; so he created all the rest from heauen downeward for man onely, for his necessity, commodity, recreation: for neither he, nor his Angells stand in need of any of these things. Looke then about thee, and see whatsoeuer is in heauen, aire, sea, or earth; and thou shalt find all conspiring to thy sustenance, commo∣dity or delight; & therefore thy fatherly God made and created them all before man, that all
might be ready at his first entrance to receiue, serue, and churish him; euery one vvith his seue∣rall dishand liuerie: and vvhen thou hast vvell pond••red this in euery particular, then list vp thy eyes a little higher, and behold, the loue, the care, the sollicitude, as vvee may torme it, with which sty de••rest Father prepareth and furni∣sheth this great pallace f•••• thee; not by any in∣feriour steward, but vvith his owne hand Plan∣tauit Paradisum veluptatis: he planted a Para∣dise of pleasure: ô see him, my soule, vvith ad∣miration and vvonder, how he pondereth and vvergheth euery thing in particular, as he ma∣kes it; the heauen vvith it's lights; Et vidit quod esset bonum; and he savv that it vvas good; the earth vvith it's fruits and beasts; Et vidit quod esset bonum; and he savv that it vvas goed; the are and sea vvith all the fowle and fish therein; Et vidit quod esset bonum: and he savv that it vvas good; finally, when all vvas finished, with a new reflection he considered all together; Vi∣du{que}ue cuncta quae fecerat & erant valdé bona, & he savv all things vvhich he had made and they vvhere verie good, for the vse, to vvit, and plea∣fure of man, for vvhom they vvere created.
Conclude two things, the one to make vse of creatures, as God hath created them; that is, so farre as they conduce or further thee in the ser∣uice of God: the second to doe vvith like loue and diligence all things, vvhich any vvay tend to his honour and seruice.
1. COnsider first, that Conseruation is no∣thing lesse than a continuall Creation, a per••etuall sustaining of the being, once giuen; and consequently an action of the same power, vvisedome and goodnes, as the first crea∣tion; but more to be esteemed and gratified, by how much more it is, to giue continually the same thing, than to giue it but once: by how much more it is to preserue one euery moment from salling back into nothing, than to draw him but once out of nothing. Ponder here a little, my soule, the boundlesse goodnes of our greatest God and Father. The vvhole machine of all that is created dependeth more on the least beck of his will, than doth the shade on the bo∣dy, or the light on the sunne: let him but stop one moment his concourse, and in the same moment, if not sooner, all vvhatsoeuer from the highest Angell to the lowest atome of the sunne, vvill fade and vanish, not into dust, but into nothing: yet, notwitstanding this, and the infinite offences vvhich daylie prouoke him, he could neuer find in that his sweetest heart to an∣nihilate the least creature, he hath made; but sustaineth all in their being; and most patiently expecteth sinners, vvhen they vvill returne vn∣to him: ô see how he hath protected thee in thy
Mothers vvombe, in thy infancy, in the whole course of thy life to this instant: see how he hath followed thee, vvhen thou runnest from him to thy owne ruine: how he bore vvith thee, when thou most impudently didst prouoke him to thy destruction, &c.
Conclude two things: the first is a continuall and most profound humilitie Sub potenti manu Dei: vnder the povverfull hand of God: the next is a feare; but let it be filiall, to offend so dread a Soueraigne, iointly vvith so deare a Father; In quo semper viuimus, mouemur, & sumus. In vvhom vve allvvaies liue, moue, and be,
2. Consider secondly, that all creatures not onely depend of God for their life and being, but also for euery action, thought, word, and deed they doe; for euery twinkle of the eye, euery breath they draw; for none of all these can once be done without the immediate & speciall con∣course and assistance of God; nay from him all must first begin, and vvithout him cannot end; Ipse enim dat incipere & persicere: For the origin and accomplishment of each vvorke is his Gift: so that at the very instant, that God should vvith∣draw or stop his helping and concurring hand, all things in the vvorld, how strong, how swift soeuer, vvould suddenly stop and stand like a marble statue, immoueable: this being most true. see then and behold if thou can'st, the in∣finite vvisedome and povver of thy Creatour, extending himselfe at once to all the actions and motions of the vvhole vniuerse; Nam nec folium
in terram cadit sine Patre vestro; For a lease doth not fall vpon the ground vvithout your Father, yet all vvith that quietnes and facilitie, as if he had but one thing or rather nothing to doe; Omnia mouens, immobilis ipse: mouing all things he remaines immouible: but his goodnes, vvho can admire and praise enough? so ready, so pun∣ctuall, so constant, that he neuer yet hath failed his astistance to the least of his creatures, as if he vvere Causa prorsus coacta & necessaria: a cause alltogether forced, and necessarie: see in thy selfe, if euer thou hast sound him vvanting to the least motion of thy finger, or breath of thy nostrills, euer since thou vvast conceiued to this instant; nay in those very actions, by vvhich thou didst heauily offend him.
Conclude vvith shame in thy face and confu∣sion in thy heart, to see hovv little thou do'st concurre vvith the motions and inspirations of thy God; vvho is so punctuall vvith thee; hovv little thou follovvest his vvill, vvho hath as it vvere tred himselfe to thine: ô my soule, let it be othervvise for loue or shame.
3. Consider thirdly, hovv thy good God held it not sufficient for the conseruation of man, that the vvhole corporall frame of this vvorld should attend and serue him, as the heauens with all the planets, the aire, earth & sea vvith all be∣longing to them: but his command and plea∣sure also is that his Angells guard and defend him: Omnes quoth S. Paul, administratorij spi∣ritus sunt, missi propter eos qui haereditatem ca∣piunt
salutis. They are all mimstring spirits, sent for them vvhich shall receiue the inheritance of saluation. O vvho can vvorthly conceiue or ac∣nowledge so great a benefit? so sweet a proui∣dence? that such noble Princes by nature grace, and glory, the immediate attendants before the throne of the most B. Trinity, Courtiers of those Eternall Pallaces, Et commensales Dei, ca∣ting at the same table vvith God, and feeding on the same food vvith their Creatour should be sent downe as Guardians to so poore a vvorme as man? ô man! how can'st thou euer harbour a thought of pride ouer thy fellows, if thou pon∣der vvell the abasement of these Celestiall spi∣rits to thy seruice? Euery Kingdome then hath his speciall Guardian; so hath also euery com∣mon wealth, Prouince, City, Church, Colled∣ge, Monasterie, Community: so hath euery King Prince, Gouernour, and Prelate: finall so hath eucry particular man from the highest to the lowest, from the Court to the gallie; from the instant of his birth to the seat of iudgement; euer present, euer by his side, protecting him from his raging enemie, the deuill, and procu∣ring for him all good possible.
Conclude, whereas God hath appointed all treatures of thy seruice and assistance, to returne thy selfe and all to him and his seruice, by loue and obedience; but let it be thoroughly. Toium pro toto: all for all: breake not thou the order of the vniuerse, which is; Vt omnia vestra sint, vos autem Christe, Chri••tus autem Dei. That all
might be yours and you Christs and Christs Gods
4. Consider fourthly the words of the Psal∣me; Angelis suis Deus maudanit de te vt custo∣diant te: ô quantam, quoth S. Bernard tibi debet hoc verbum inferre reverentiam, afferre deuotio∣nem, conferre fiduciam; reuerentiam pro praesen∣tia, deuotionem pro beneuolentia, fiduciam pro cu∣stodia? God hath geuen his Angels charge of thee; that they keepe thee: ô hovv much reuerence ought this vvord to strike into thee hovv much devotion ought it to stirre vp in thee, hovv much confiden∣ce should it produce in thee; reverence for the pre∣sence of such a guardian devotion for his Good∣vvill, and confidence on his custodie? who can re∣count the great and innumerable benefits, that euery one of vs receiueth, euery houre & minu∣te, from the assistance of our good Angell? Dia∣bolus tanquam leo rugiens circuit quaerens quem deuoret; the Deuil as a roaring lion goeth about, seeking vvhom he may devoure; and from so great power and malice who can defend vs, but our euer present Guardian? when wee sleepe, he watcheth ouer vs; when vvee vvake, he goeth vvith vs in all our busines, both by sea and land: vvhen vvee sinne, he sorrovveth; yet leaueth vs not, but vseth all his endeauours to restore vs to the friendship of God: when vve doe penanes, he reioiceth, and helpeth vs, vvhen vve doe, any good or pray, he presenteth our vvorkes and pesition to the throne of God: fi∣nal••y at the houre of death, and at the iudge∣ment
seat, vvhen the deuill is most violent a∣gainst vs, then is our faithfull Guardian most follicitous for vs, protecting vs at death, and pleading for vs at the barre. Et quid sub tanto cu∣stode timeo? fidelis est, prudens est, potens est, quid trepido? And vvhat doe I feare vnder the prote∣ction of soe great a Guardian? he is faithfull he is vvise, he is povverfull, vvhy doe I tremble?
Conclude tvvo things, the first, great reue∣rence, loue, and respect to thy holy Angell; be alvvayes present vvith him, as he is vvith thee: consult vvith him in all thy busines, and follovv his inspirations: the second is, a great confidence in his patronage; Quoties vrget tent••tio, &. tri∣bulatio immines, inuoca custodem tu••an, ductorem tuum, adiutorem tuum; inclama eum & dic; Do∣mine salua nos, perimus. As often as a temptatien vrgeth thee, and any tribulation is at hand call vpon the Guardian thy guider thy helper, inuoke his aid vvith, an ó lord saue us, vve perish.
1. COnsider first, how all manking being lost in the sinne of Adam, was bereaued also of all hope of redresse or euer reco∣uering the fauour of his Creatour; for the diui∣ne iustice would no way be satisfied, without an infinite satisfaction; & that among creatures was no way to be had: so that nothing remai∣ned
but a miserable bondage vnder the deuill and sinne in this world, and as certaine and sud∣den a passage to eternall torments in the next: ó ponder this a little with thy selfe, my soule; and then casting thy eyes vp to heauen, see how little it imported God Almighty or his Angells, whether thou vvert saued or damned; neither being more or lesse blessed by thee, see againe how iustly God might haue left thee in thy damnation, as he had done the deuills; and what couldest thou haue said to it? or if casting thee of, as he had done them, he had created so∣me new creature, more loyall in his seruice, and worthy of his fauour? But suppose, as it was, that out of pure mercy & goodnes he was pleased to forgiue thee, and restore thee to his fauour; a word, a thought of his, had it not suf∣ficed? it vvas sufficient to create both thee and the vvorld: or could he not haue sent an Angell or Seraphin vvith full povver? must he needs come himselfe? must he needs send his onely Sonne? O felix culpa, quae talem meruit habere Redemptorem. O happie sinne vvhich hath deser∣ved such a Redeemer.
Conclude vvith raptures of admiration & lo∣ue of such goodnes, svveetnes, & mercy: next inuite all creatures to thy aid to praise and blesse him: lastly put an higher price vpon thy selfe, than hitherto: sell no more thy soule for the fleshpots and onyons of Egypt; she is vvorth the life of the Sonne of God.
2. Consider secondly, how seing he vvould
come himselfe in person for man's redemption, he might haue come with the authoritie, splen∣dour and dignitie that beseemed his sacred and royall person accompanied with all the Powers and Princes of heauen, receiued by all the Kings and states of the vvorld; and vvith one command of his mouth enforce the Deuill to deliuer vp his prisoners, and hye himselfe away to the dungeons of hell; this had been both suf∣ficient for our redemption, & yet honorable for our Redeemer: ô but the diuine iustice vvould haue satisfaction vvhich consisteth In actu ali∣quo paenoso; In some painfull act: let it be so, ād vvas not I pray, one teare of his, one sigh, or pricke of his finger satisfaction infinite; and consequently sufficiēt for a million of vvorlds? vvhy then such vnheard of humilitie, pouerty, misery, affliction, persecution, shame, and scorne, from his cradle to his Crosse? Quare vir dolorum, & in dolori∣bus à iuuentute mea? VVhy a man of sorovves, and in afflictions from my youth? stay a vvhile, my soule, vpon this point, and hauing ponde∣dered vvell the effect, looke about for the cause: to doe good, bestovv benefits, disperse his bles∣sings amongst his creatures, vvee all knovv it proceeds from his infinite goodnes; but for the doing of this, to suffer in his honour, person & life, as he did, this surpasseth all the bounds of goodnes; and hath no other cause, but the ouer∣flovving of his loue euen aboue his goodnes.
Conclude to correspond vvith thy Sauiours loue, but let it be, first not in complements, but
in reall vvorkes; next not at thy ease, Saluo, as they say, labore & honore; vvithout labour or losse of honour; but vvhat svveat or bloud soeuer it cost thee; and this voluntary also, not onely forced.
3. Consider thirdly, hovv the fountaine-head being full, there vvanted yet the pipes and conduits to conuey the riuer of grace into our soules: & here also our Redeemers svveetest prouidence, at his ovvne charges, vvithout any cost of ours, prouided seuen conduits or spouts, all running from the vvell-head of his passion, full fraught vvith diuersitie of heauenly graces, according to the seuen-fold necessities vvee are subiect to in this life; and all so easy and facill for vs; that of our part nothing is required, but an emptie vessell of good disposition, & the put∣ting our mouth to the conduit; nothing but, Aperies os tuum, & implebo illud. Open thy mouth and I vvill fill it. Consider & see with loue & gratitude, ô Christian soule, what reme∣dies thy Christ and Sauiour hath prouided for thee: first being borne a slaue of the Deuill, by Baptisme thou art regenerated a Sonne of God: but being yet a child, poore and weake, by Con∣firmation thou art made a valiant souldier: art thou faint with hunger and thirst? behold a banquet is prepared for thee, the same vvhich the Angells and God himselfe feed on, Comedi∣te & inebriamini amici mei: Eat and be inebria∣ted, my friends: art thou sicke or vvounded to death? see the medicine of penance euery where
at hand: art thou assailed by thy enemy at the houre of death? Extreame vnction is proffered thee: so is Order for thy gouernement, and Ma∣trimony for thy weaknes.
Conclude with infinite gratitude to thy Sa∣uiour, call all the creatures of heauen and earth to thy ayde, Quia nomen Domini laudabo: For I vvill praise the name of my lord: osser thy selfe for his perpetuall and domesticke slaue, to serue both him and the children of his familie, for him.
1. COnsider first, how Gods benefits, as they goe on multiplying in number, so they increase no lesse in their worth and greatnes: what would our creation and all the rest haue auailed vs, but to our greater dam∣nation, vnlesse we had been called, and by Bap∣tisme planted in the lap of the Catholike Church? O my soule, looke about thee; and see how many soules were created at the same ti∣me with thee; and how many of them fell a∣mong infidells, Iewes, Turks or Hereticks? nay thy owne fell into a country, where fiue thousand to one are Hereticks; and yet it hath been thy good hap, with a fevv more either to light on Catholike parents; or which is more, being once plunged in the filth of heresie, to be
povverfully dravvne out, and placed in the clea∣re light of the Catholike truth: ô vvhat had be∣come of thee, poore vvretch, if thou had'st beene left for euer an enemy of thy God, a ves∣sell of sinne, & a slaue to the Deuill and damna∣tion? then see, vvhat thou art by holy Baptisme, a Sonne of God and his Church, Spouse of the holy Ghost, & fellovv-heire vvith ••esus Christ, of the Kingdome of heauen. And not onely this, but by a speciall vocation to the state, thou art in, a domestick seruant, In domo Dei, & Iesu Chrisii; in the house of God, and of Iesus Christ; chosen, not onely to saue thy selfe, but also to cooperate vvith thy Sauiour and his Apostles for the saluation of others, thy brethren, kin∣dred and country.
Conclude vvith most humble thanks to thy most good and liberall Creatour: conceiue a loyall purpose to serue him faithfully, and let thy studie be, to conserue thy selfe, vvhere thou art, and also to bring others to the same port of saluation.
2 Consider secondly, how the benefit of iusti∣fication surpasseth yet all the former, as farre as heauen surpasseth hell; or the state of grace the foulenes of sinne: let vs ponder here three points: first, by the least mortall sinne vvee lose the vvhite robe of innocency, vvith all the other titles of grace, and claimes to glory, and fall vn∣der the sentence, of eternall damnation: suppose then thou vvert scorching in hell fire, as iustly thou mightest be, and millions of others are for
lesse sinnes, than thine; and that God, of pure pitty, should end an Angell to free thee then∣ce, and giue thee an houres time for pe∣nance; vvhat profound and harty thankes vvouldst thou giue him? vhat vnheard of penan∣ce vvouldst thou giue him? vvhat then? did'st thou thinke it a lesse mercy to be kept from falling into hell, so iustly thy due, than to be dravvne out from thence? thinke on it vvell, and thou wilt find it othervvise. Secondly, all the former benefits come from God freely vvith∣out any rub on our sides, but this comes from a God offended to his actuall and bitter enemies: thirdly hee must begin the friendship, and in∣uits vs vnto it; for vvee poore vvretches looke neither after him nor our selues, but post on to hell. Ponder, my soule, these points; and see vvhat father could so oft forgiue his child, as thy sweetest God hath forgiuen thee; sought thee round about the vvorld, and finding thee at hell doore, hath brought thee backe to his sa∣uour and grace.
Conclude vvith humble sorrovv, and thankes for vvhat is past; and for the future vvith loue & trembling feare, neuer dare to prouoke thy dea∣re God more, least at length he let thee slip for euer out of his hand.
1. COnsider first, that although no mans predestination be certaine vnto him, yet euery one is bound to hope it, as he is bound to hope his owne saluation; this therefo∣re supposed, ponder these three chiefe points of this benefit: the first, that not onely all other be∣nefits hi••herto specified, vvere of little value and short durance without this of predestination; but that all vvhatsoeuer, doe flow from this, as from the first source and fountaine; and so by consequence is greater and more to be acknow∣ledged and thanked than all the rest. The se∣cond, that this benefit is not onely older than the rest, but as ancient as Eternity, or God him∣selfe; so that vvhen he begot his eldest Sonne Ie∣sus Christ, in the same instant he adopted thee for his brother, companion and fellow-heire of heauen among the Angells and the rest of his Saints: O amor antiquus! ô bonitas aeternal ô aun∣cient louel ô euerlasting goodnesse! how long be∣fore I vvas, hast thou had me in thy memorie? loued me as a father? and prepared heauen and earth for my habitation? and placed thy dearest Sonne Iesus our head, Captain and Prince of this thy Celestiall monarchy? O veritas antiqua quam sero to cognoui? & quàm tardè te amaui, bonitas aeterna? ô auncient truth hovv late haue
I knovvne the? and hovv slovv haue I bene in lo∣uing thee, ô euerlasting goodnes? the third, that although, so few are chosen and drawne out of the generall masse of damnation, yet he vvould haue thee to be one of these few; and vvhy but meerely of his ovvne accord, good vvill & loue toward thee.
Conclude vvith all the humility, thankes and loue thy heart can afford thee: call vpon all thy fellow Elect to thy aide, and making vp one quire, begin now that song of thankes, vvhich here after shall endure for euer, Sub vno capite Christo Iesu. Vnder one head Christ Iesu.
2. Consider secondly, that vvhere as no man is certaine of his Predestination, nor, for all he can doe, euer shall be in this vvorld; yet many foolishly and most vnprofitably vex themselues about that point, vvhich belongs not to them; and in the meane vvhile are totally carelesse & neglectiue in their duty to God, their neigh∣bour, and themselues; for vvhich they haue cer∣taine and expresse commands; and vvithout the obseruance of vvhich they may be sure they shall neuer be saued; as on the contrary neuer damned, if they comply vvith them: a great temptation of our enemy; but manfully to be repelled by this consideration: as it is certaine, that God ab aeterno from all eternitie hath set downe and decreed vnchangeably our last lot, so it is no lesse certaine, first that thou shalt neuer want sufficient grace for thy saluation; secondly that thou shalt neuer be damned, but by thy
owne fault; and thirdly, that it is in thy owne hand to saue thy selfe, if thou vvilt: all theses howsoeuer hard to be explicated, are in them selues as infallibly true and vnquestionable, as is the first of Gods decree, to vvit all a like certaine by faith. Humbling therefore our selues to things vve vnderstand not: let vs leaue to God vvhat belongs to him, and on our parts follow S. Peters aduice, Satagamus vt per bona opera certam nostram vocationem & electionem facia∣mus; haec enim facientes non peccabimus aliquan∣do; Let vs labour, that by good vvorkes vve may make sure our vocacion, and election: for doing these things vve shall not sinne at any time; and vvithout sinne vvee shall neuer be damned.
Conclude a strong resolution to comply with thy duty in all points; and then resigne thy selfe totally body and soule to the vvill of God In tem∣pore & aternitate; in time and eternitie; yet begging of him, that he neuer permit thee to offend him: and take these acts for the surest signes of thy saluation.
3. Consider thirdly, that not onely all the common benefits of which we haue spoken hitherto, but also the particular, bestowed on this and that man, flovv and proceed in the E∣lect from that first source of Predestination. Looke about thee therefore, my soule, and con∣sider what thy most louing Father hath done for thee in particular; first in thy naturall being, as vvell what thou hast of good, as what thou wantest of euill: a body sound & healthy, a sou∣le
perfect in her powers and senses: thy birth of honorable parents, thy education in corporall sufficiency, and in the schoole of learning; thy fame vnspotted, and thy honour preserued &c. the euills thou wantest are vvithout number; see how many lame, sick, mad, base, vnlearned, miserable, disgraced, are in the vvorld; and so many benefits hast thou receiued, in that thou art neither all nor any of them: Nul∣lum enim malum vni hominum accidit, quod alteri accidere non potest. For noe evill hap∣peneth to one vvhich may not happen to an∣other. Next the supernaturall gifts of grace, hovv many inspirations, illuminations, occasions, commodities, examples, counsells, and helps to vertues hast thou receiued? againe hovv many sinnes hast thou been preserued from, vvhich are euery vvhere daylie committed before thine eyes? & vvhence all this, but from the sweetnes of thy heauenly father? Nullum enim peccatum vnus homo committit, quod alter committere non potest. For noe sinne doth one committ vvhich sa∣me an other may not committ. Besides all these, the hidden and vnknowne benefits as well natu∣rall, as of grace; as well of good, as from euill; no man can count them, but the giuer himselfe, and yet all stand to our account.
Conclude to returne all these benefits from whence they proceeded; that is, to the honour, loue and seruice of the diuine goodnes: call on all creatures to thy aide to prayse and blesse him for euer; and take heed of abusing the benefits against the giuer.
THese foure great solemnities make vp the period of all our Saniours oeconomie, from his first coming downe from hea∣uen, to his returne thither againe; and there∣fore it behoueth all deuout soules, to follow and mount with him in vnion of spirit, Vbi videbit & affluet & dilatabitur. VVhere he shall see and a∣bound, and be enlarged.
1. COnsider first, how our Blessed Sauiour, hauing for the space of forthy dayes af∣ter his Resurrection daylie, and almost hourely visited his dearest Mother; and re∣paying her forty houres of griefe and sorrow for his death, vvith fortie dayes of sweetest ioy and heauenly content, he at length appeared vn∣to her, with new rayes of beauty and maiesty accompanied with the blessed soules of her ni∣ghest friends & kindred; and after some amo∣rous discourses, as before his passion, so now againe beginnes to take his leaue of her; shewing her both the necessitie of his going and also of
her staying for the comfort of his new-growing Church. The heauenly Virgin, as she could not but feele a glance or two of tendernes and griefe for parting with such a Sonne, so being most prompt and resigned to his will and pleasure; fell presently, first into the amorous embraces of a mother with her dearest Sonne; and then as a creature at the feet of her Soueraigne Lord and maker. See my soule and contemplate, as farre as thou art able, the affections that passe betwixt them; as also the rest of her friends, who all salute her with lovv reuerence, and take their leaue and farevvell.
Conclude to prepare thy selfe vvith all dili∣gence possible, that thou maist assist vvorthylie at this great solemnitie: and knovv that the best prepatation is, puritie from sinne, and a soule full of loue and resignation to the vvill of thy Lord & Sauiour.
2. Consider secondly, hovv the same day our B. Sauiour at dinner time appeared to all his Apostles and disciples; sate dovvne and eate vvith them; and then told them, hovv that day he vvas to ascend into heauen to his Eternall Fa∣ther: and because he savv the hearts of his poore children, no doubt, quite daunted at such heauy tydings, vvee may vvell suppose he repeated againe those three reasons, he alleaged in the sermon of the last supper to the same purpose: the first, Si diligeretis me, gauderetis vtique quia vado ad Patrem, quia Pater maior me est. If you loued me you vvould be glad verily, that I goe to
my Father because the Father is greater then I. O svvetest Iesus, vvho can doe othervvise than hartily reioyce and be glad at thy honour & ad∣nancement, vvhich thou hast bought at so deare a rate? but is not thy going also for our good, as all the rest of thy life hath herherto been? the second; Vado parare vobis locum, & iterum ve∣niam & accipiam vos ad meipsum: I goe to cleare the vvay, and open heauen gates shut vp by sin∣ne; then at the houre of your death vvill I co∣me, and take you to me, and place you in the eternall mansions. O memento mei Domine cùm veneris in regnum tuum. O remember me, ô lord vvhen thou shalt come into thy kingdome. The third; Expedit vobis vt ego vadam; si enim non abiero, Paracletus non veniet ad vos: si autem abiero, mittam eum ad vos: It is expedient for you that I goe: for if I goe not, the Paraclete shall not come to you: but if I goe I will send him to you: novv of vvhat importance vvas the coming of the holy Ghost, none knevv better than the A∣postles, taught by the late experience of their ovvne vveakenes.
Conclude vvith most humble resignation to the vvill of thy Sauiour, and although he order all things for thy good and saluation, yet respect thou nothing so much, as his honour and con∣tent; and therefore reioyce vvith him in this triumph of his glorious Ascension.
3. Consider thirdly, hovv, His dictis, eduxit illos in Bethaniam, in montem qui dicitur Oliueti; These things being said, he brought them forth in∣to
Bethania, to the mountaine vvhich is called elivet; making his choice of the same place to begin the glorie of his triumph, vvhere he had lately begun the combat of his bitter passion; for Gethsemany lay on the side of mount Oli∣uet; to giue vs to vnderstand, that Nemo corona∣bitur nisi qui legitimè certauerit; Noe man is crowned, vnlesse he striue lawfully; that is, the field of battle and triumph is one and the same. But behold our glorious Redeemer, displaying here himselfe to his B. Mother and the rest, vvith new beames of svveetnes and glory, inuiting them in stead of the last embraces and farevvells, one by one to come and kisse his sacred seet and hands, and sucke from those fountaines of Pa∣radise the euer liuing vvaters of nevv graces and comforts: ô how did his dearest mother, and euery one of the rest, desire to creep into, and hide themselues in those Foraminibus petrae; & presently ascend vvith him to heauen? when he, Eleuatis manibus, benedixit eis; lifting vp to hea∣uen both those hands nailed on the Crosse, and filling them vvith celestiall treasures, poureth them freely out vpon them all: ô runne in my soule and beg thy share of this benediction; take heed thou come not too late with Esau, and so lose thy heauenly inheritance for euer.
Conclude, as thou hopest to arriue to mount Oliuet, to behaue thy selfe first manfully in the garden of Gethsemani, and when thou can'st thew thy woūds gotten in the battle, then maist thou hope for a speedy and glorious Ascension
vvith thy Sauiour, and for a crowne of triumph:
4. Consider fourthly, how Dum benediceret eis, recessit ab illis & ferebatur in caelum, & nu∣bes suscepit eum ab oculis eorum: VVhiles he blessed them, he departed from them and vvas caried into heaven, and a cloud received him out of their sight: not as Elias, raptus curru igneo; taken avvay in fiery chariot, but by the po∣wer of his diuinity raising himselfe by litle and litle into the aire, with vnspeakable maiestie and glorie, accompanied with the two troupes of Limbus and Purgatorie, and millions of Angells attending & celebrating the triumph of their Lord and maker: the Virgin mother below with the Apostles and disciples standing with their eyes fixed vpom him, all amazed and speechles. O my soule ioyne thy selfe with them in these three affections that then so trans∣ported their hearts; the first of admiration at a sight so glorious, so neuer heard of; next of ioy to behold their dearest master to finish all his past labours, afflictions and sufferings with a Catastrophe of such glorie and triumph; ô how happily haue vvee follovved him, and beleeued in him! hovv hath he filled and surpassed all our thoughts and expectations? the third of most ardent desires and sighs to follovv him in body, vvhose hearts he had rauished vvith him, for of this captiuating of hearts are vnderstood those vvords of the Psalme; Ascendens in altum capti∣uam duxit captiuitatem; Alscending on high he ledde captivitie captive; corporall eyes are but
short-sighted, nubes snscepit cum ab oculis no∣stris; a cloudpresently receeued him out of our sight; and so the heart onely and affection hath the priuiledge Penetrandi caelos cum Christo. To pe∣netrate the heauens vvith Christ.
Conclude vvith an amorous and humble pe∣tition to thy sweetest Jesus; that thou be euer one of his captiues; and that bound vnto him Vinculis amoris, with the bonds of loue, thou maist mount vvith him vnto the heauens, & euer re∣maine vvith him, Vbi sedet ad dexteram patris. VVhere he sitteth at the right hand of the Father.
5. Consider fifthly our Sauiours triumphant entrance into heauen; first the ouerflowing ioyes and admirations of those thrice happy soules, that vvent in his company, vvhen they entred into the vast and glorious orbes of the Caelum Empyreum, Empyriall heauen. Farre different from their old habitation of Limbus; quàm dile∣cta tabernacula tua Domine virtutum! hovv be∣loued are thy tabernacles, ô Lord of hoastes! next the millions of Angells encompassing him on all sides; some commanding, vvith, Attollite por¦tas Principes, vestras: lift vp your Gatesye prin∣tes: others vvith admiration, Quis est iste, qui venit de Edom tinctis vestibus de Bosra: vvho is this that cometh from Edom, vvith died Garments from Bosra. and all at length vvith vnanimoue iubilees; Dignus est Agnus, qui occisus est ac∣cipere virtutem & diuinitatem, laudem, gloriam &c. The lambe that vvas slaine is vvorthie to receine povver, and diuinitie, praise, glorie &c.
But aboue all the embraces of his Eternall Fa∣ther, the vvelcomes he gaue him, and finally the honour in placing him at his right hand; Dixit Dominus Domino meo sede à dextris meis; giuing him full power of life & death, heauen & hell; & Donauit illi nomen quod est super omne no∣men, vt in nomine Iesu omne genu flectatur caele∣stium terrestrium & infernorum. Our Lord said to my Lord, sitte on my right hand; and hath giuen him a name, vvhich is aboue all names, that in the name of Iesus euery knee bowe of the celestialls, terrestrialls, and infernalls. Ponder here in silen∣ce my soule, as thou art able, the ioy, content & fullnes of thy Redeemers heart, to see himselfe mounted from one extreame to another, from the Crosse to his Fathers right hand; from the company of theeues to that of Angells; from the cryes and blasphemies of the Iewes to the blis∣ses and prayses of all the heauens; from a crow∣ne of thornes, to that of glorie and immortali∣ty: O quàm verè dixisti bone Iesu, qui se humi∣liat, exaltabitur? O trvly didst thou say, ô good Iesus, he that humbleth himselfe shall be ex∣alted?
Conclude vvith all the ioy and congratulation thy heart can afford thy dearest Lord: conceiue also a new and liuely hope of entring one day those heauenly palaces, vvhose gates are this day opened for thee: the rise of humilitie and the vvings of loue vvill securely and speedily carry thee thither.
6. Consider sixthly how the Virgin Mother
vvith the rest of that holy company stood still like marble statues, gazing vp into heauen after their beloued master, vvith their soules full of amazement and ioy not able to remoue themselues thence, vntill two Angells appeared in glorious vvhite, and gaue them this gentie re∣prehension; Viri Galilaet, quid statis aspicientes in caelum? Ye men of Galilce, vvhy stand you looking into heauen? your Lord and master Iesus is now arriued and seated at the right hand of his Eter∣nall Father, vvherefore stand no more here in idle amazement, but goe and comply vvith the commands he gaue you; for vvee tell you, that one day, Sic veniet, quemadmodum vidistis eum euntem in caelum: So shall he come, as you houe see∣ne him going into heauen: partly so, and partly not so; so in maiesty and glorie; but not so in office and function: he is gone now full of loue and sweetnes to open heauen gates for you; to be your aduocate and sollicitour vvith his and your Father; to send downe the holy Ghost, vvith all his blessings amongst you: but then vvill he come vvith most dread terrour and se∣uerity, as Iudex viuorum & mortuorum, Iudg of the liuing and of the dead, to take an account of all, sparing no man, that shall be found guil∣ty. Looke about you therefore, and thinke not, that your Lord is so absent, as if he saw not, what you doe; or vvould neuer come any more among you. Et illi quidem adorantes regressi suns in Ierusalem cum gaudio magno. And they ••loring returned into Hierusalem vvith great ioy.
Conclude to obey the Angells vvarning, that is, so to keepe our hearts and thoughts vpon Je∣sus in heauen, as vvee neglect not our dutyes & obligations here on earth; that so vvee may haue him our sweet aduocate there, and here clement and mercifull Iudge.
1. COnsider first, the inexhaustible goodnes of our great God, first he gaue vs our being by his owne hand, Faciens homi∣nem rectum; making man right; but man cast himselfe into endlesse slauery and misery: next therefore God gaue his onely Sonne to redeeme vs out of this thraldome; but vvee vvith vn∣heard-of blindnesse crucified our owne Sauiour: vvhat could be now expected, but a punish∣ment due vnto our malice? vvhen behold our sweetest Father vvhole goodnes, cannot be aba∣ted by our malice, poureth downe vpon vs his holy spirit, the third person of the B. Trinity: like a tender mother, hauing dryed one breast vpon her child, spendeth and giueth the other, as long as a droppe vvill runne. O how is the vvhole B. Trinity, imployed and busied, as, I may say, about the good and saluation of man; as though it much concerned him? The Father giueth both Sonne and holy Ghost, & that for euer, Vsque ad consummationem satuli; euen to
the consummation of the vvorld; the Sonne co∣meth in person, and vvith his bloud redeemeth vs; the holy Ghost in person also to perfect the worke of our redemption, and assist in the Church by his diuine illuminations and inspi∣rations.
Conclude to esteeme thy soule more, then hitherto thou hast done, seeing the B. Trinitie hath made so much account of it: take heed of sinning against the holy Ghost; what is done against the Father and Sonne may find pardon; but, Qui peccat in Spiritum sanctum, vvho sin∣neth against the holie ghost, that is, after so many fauours and graces receiued, Non remittetur ei neque in hoc saeculo neque in fut uro. It shal not be forgiuen him neither in this vvorld, nor in the vvorld to come.
2. Consider secondly the ends, for which the holy Ghost was sent downe vpon the Apostles; & besides many others, wee shall find tvvo prin∣cipall, specified in holy Scripture: the first vvas to succeed our B. Sauiour in the office of Master & teacher according to that; Ipse vos docebit omnia & suggeret vobis o••••nia: He shall teach you all things, and suggest vnto you all things: vpon vvhich is founded the infallibility of the Catholike Church, and the security of the Christian faith. O happy condition of Catholi∣kes aboue the rest of the vvorld, vvho alone ha∣ue the holy Ghost for their master, teaching them all necessary truth and preseruing them from all errours! vvhereas all sectaries hauing
no other maister, then their ovvne braine, run∣ne round in a giddines of errours vvithout end or rest. The second end of his coming, vvas to bee our Protectour, Aduocate and comtorter in lieu also of our B. Sauiour; Ego, quoth he, roga∣bo Patrem, & alium Paraclitum da•••••• vobis, vt: maneat vobiscum ia aternam. I vvill aske the Fa∣ther, and he vvill giue you an other Paraclete, that he may abide vvith you for euer. Thankes, dearest Jesus, for such a Comforter; In labore requies, in astu temperies, in fletu solatium, an eaje in labour, a refreshment in heat, and a com∣fort in sorovv, to all his faithfull and obedient children: Postulans also pro vobis gemitibus ine∣narrabilibus; requesting for vs vvith vnspeakea∣ble groanings; that is, teaching and helping pious soules to send vp to heauen their amourous sighs In tempore tribulationis. In time of tribula∣tion. O vvho can be either dubious in his faith, hauing such a Maister; or difident in his troubles, hauing at hand such a Comforter and Aduocate.
Conclude thou vvith great assurance in this thy God; cast thy selfe into the armes of his pro∣tection; Consolator optime, dulcis hospes anima, dulce refrigerium &c. O best comforter, svveet guest of the soule, svveet refrshment &c.
3. Consider thirdly the greatnes and excel∣lency of this gift, towit the holy Ghost, and not to speake now of his diuinity euery way equall to the Father and Sonne; the titles vvhich are giuen him, are these: Donum Dei altissimi, Fons
viuus, ignis, charitas; the Gift of the most high God, the liuing fountaine, fire, charitie; not that he is any of these created things or qualities; but that he is the Principium, causa & origo the pri∣me soure, cause, and origine, of them all. So that, & the diuine goodnes thought it not sufficient to send an Angell, but this onely Sonne for our Redeemer; so vvas hee not content to giue vs onely the supernaturall gifts of grace, charitie and the rest, but hee vvould infuse into our hearts the prime source and spring of all; Vt sit fons aquae salientis in vitam aeternam. That it might be a fountaine of vvater springing vp vnto life euerlasting. Let both heauen and earth neuer cease to prayse and loue such bountie. This is that Fluuius aquae vitae, riuer of liuing vvater, mentioned in the Apocalypse, procedens de sede Dei, & Agni, proceeding from the seate of God & of the lambe, vvatering the lignum vitae the tree of life of Paradise; per singulos menses afferens fru∣ctum suum, yelding its fruites euery moneth, towit these twelue fruits of the holy Ghost num∣bered vp by S. Paul, Charitas, gaudium, pax &c. Charitie, ioy, peace &c. This is the Ignis consu∣mens Dominus Deus tuus, cuius thronus flamma ignis; consuming fire is thy lord God, vvhose thro∣ne is a flame of fire; vvhich first purgeth in vs all the rust of our corrupted nature and sinne, & then giueth heat, actiuitie, and light to all our actions. This is the Charitas, amor, nexus, cha∣rite, loue, and knot, most sweetly vniting our soules to the Father and Sonne, and ma∣king
one heart of all the children of God.
Conclude vvith all the affections, the holy Ghost shall inspire thee vvith; but especially vvith that of loue. Haue euer in thy heart and mouth, the Ueni sancte spiritus, come ô holy Ghost; vvhich the Church neuer ceaseth to sing; or those most sweet aspirations vvhich S. Aug. breatheth forth in the ninth Chapter of his meditations.
Consider fourthly, three principall disposi∣tions, that the Apostles practised for the recei∣uing of the holy Ghost: the first vvas their recol∣lection into a priuate house or roome from all noyse and traficke vvith the vvorld: for he being Deus totius internae consolationis, the God of all our in vvard consolation, findeth no greater im∣pediment then a soule vvandeaing about the world & full of the cares and turmoiles thereof; and hence our B. Sauiour sayd, that the vvorld could not receiue the holy Ghost; vvho being compared to the oyle of the Prophet Elizeus ne∣uer entreth but into empty vessells; & as soone as the vessells are full, ceaseth his infusion. The second vvas, that they vvere Omnes pariter in eo∣dem loco, all together in the same place, all vnited in true charity and brotherly loue, vvith a reall and entire conformitie of vvills and affections: ô Christian soule, deceiue not thy selfe; Spiritus sanctus Deus est pacis & non contentionis; the holy Ghost is a God of peace, and not of conten∣tion; neuer hope for his company or comfort, if thou bee contentious vvith any man, on vvhat
pretence soeuer; know the badge of Christ is no other, then this; In hoc sciet mundus quod mei estis, si dilexeritis inuicem. In this ali men shall knovv that you are mine, if you loue on an other. The third was the feruour & assiduity of prayer, and that also in the company of the B. Mother of God; for although they were most assured of the promises of Christ, yet they knew that Pa∣ter coelestis dat Spiritum suum petentibus se; The heauenlie Father doth giue his spirit to those that aske him; so that none but those that aske, obtaine it.
Conclude to prepare thy selfe with recollec∣tion, brotherly loue and prayer for the enter∣taining of this holy spirit; vvhich if thon per∣forme as thou ought, be sure of Mensuram bo∣nam & super effluentem gratiae in sinu tuo. Good and oue flovving measure of grace in thy bo∣some.
5. Consider fifthly, how on the day of Pen∣tecost, ten dayes after the Ascension, and fifty after the Resurrection, a solemne day amongst the Iewes in memory of the Law giuen on mount Sina; came this diuine Law-giuer vpon the new Israelites, to write and engraue, not a law of feare and terrour in tables of stone, but of grace and sweetnes In tabulis cordis carnali∣bus: Et factus est repente de caelo sonus tanquam aduenientis Spiritus vehementis: In the carnall tables of the hart: and sodenly there vvas made a sound from heauen as of a vehement vvind co∣ming: his coming was from heauen, Nam omne
donum perfectum de sursum est; For euery perfect gift is from aboue; on a sudden, Nam spiritus vbi vult, spirat; For the spirit breatheth vvhere he vvill, freely of pure grace and liberality wi∣thout the merits and deserts of any vvith the noyse of a strong aire or vvind; ô the breathing aire of our soules, In quo viuimus, mouemur & sumus; In vvhich vve-liue moue, and be; for as our being, life and motion depends euery mo∣ment on this corporall aire; so, and much more, doth our supernaturall being, life and action depend on this gracious aire of the holy Ghost; vvhose speciall notion therefore and title is, Do∣minus viuificans, a life giuing Lord. Note finally, how he is termed Spiritus vehemens, a vehement vvind, giuing towit force, speed and feruour to all our actions; Nescit tarda molimina Spiritus S. gratia; quiá enim aut suauius aut fortius amore? The grace of the holy Ghost knovv noe delayes; for vvhat is more svveet ore strong then loue?
Conclude vvith most humble inuocation of this all-refreshing spirit; open thy soule vnto him, that he may Perflare animam tuam, breath vpon the soule, coole all thy sensualities; & giue thee new vigour and courage to all the actions of grace and vertue.
6. Consider sixthly, how Apparuerunt illis dispertitae linguae tanquam ignis, sedit{que}ue supra singulos eorum. There appeared to them parted tongues as it vvere of fire, and it sate vpon euery one of them. Fire the chiefe of Elements, is for its actiuity and beauty so great a symbole of the
diuinity, that diuers nations adored it for the true God; and in the old law God appeared for the most part in fire, as to Moyses in the bur∣ning bush, on the mount Sina, Quasi ignis ar∣dens in vertice montis; As a burning fire on the top of a mountaine: so that in the 4. of Deuterono∣mie, he declareth to the people, that Ignis con∣sumens Dominus Deus tuus; A consuming fire is thy lord God; and almost all sacrifices were per∣formed & accompanied with fire. But besides this, the holy Ghost vvould more especially ap∣peare in fire, both to declare vnto vs his owne nature, vvhich is a Notionall loue and charity betwixt the Father & Sonne; as also to expresse the effects of his presence in our soules, vvhich is the heat and feruour of loue, that fire towit, Quem Christus venit mittere in terram, & quid vult nisi vt ardeat? VVhich Christ came to cast on the earth, and vvhat vvill he but that it be kindled? Next this fire was framed into ton∣gues, first to cure the malady of that member, vvhich as S. Iames sayth is Vniuersitas iniquit a∣tis, & infiammata à gehenna; A vvhole vvorld of iniquitie, and inflamed of hel; so that the fire of heauen may quell in vs the fire of hell. Se∣condly that the Apostles might haue fiery ton∣gues to heat and inflame, the cold & stiff frozen hearts of vvorldlings.
Conclude with this or the like exclamation. O ignis sancte! quàm suauiter ardes! quàm se∣cretè luces! quàm desiderantèr aduris! vae ijs qui ex te non ardent, qui per te non lucent. O holy
fire! hovv sweetly doest thou burne! hovv secre∣tely doest thou shine! hovv amiable is thy enkind∣ling heat: vvoe be to them vvho are not enkind∣led vvith thee, nor shine by thy light. Infla∣me this heart, rule and temper this tongue of mine.
7. Consider seuently, how Repleti sunt om∣nes Spiritu S. All are filled vvith the holy Ghost. Euen to the brim, yet some had more then others, according to euery ones capacitie; more had the Apostles, then the disciples, and more the B. Virgin then all the rest. O vvhat heart can conceiue or tongue expresse this their fullnes or repletion? their vnderstanding full of heauenly light; their vvill and breast full of flaming cha∣ritie towards God and their neighbours. O mu∣tatio dexterae excelsi! O change of the right hand of the highest! how rude and simple they vvere before, euen their birth and education doth suf∣ficiently assure vs; neither, had the three yeares conuersing vvith our Sauiour much bettered them, so rude and dull they vvere: againe, how fearefull and cowardly they vvere, besides all vvhat had formerly past, euen the present cloy∣stering vp themselues Propter metum ludacrum, for feare of the Ievves, doth aboundantly vvit∣nes. But immediatly vpon the receiuing of the holy Ghost, their skill and knowledge farre ex∣ceeded all the Plato's or Aristotses of the vvorld: and Alexander's or Cesar's courage vvas a toy to theirs: for presently open fly the doores, and out fly they about the Citie, Loquentes varijs
linguis magnalia Dei: Speaking vvith diuerse tongues the great vvorkes of God: and soone after, In omnem terram exiuit sonus eorum: their sound vvent forth into all the earth: and this their heat and feruour vvas so great, that the people thought them drunke or mad: and not vntruely, for being ouercharged vvith this new wine of the Spouse they must, like full vessells, either haue sudden vent, or burst.
Conclude to cry to heauen for one draught of this holy liquor: for till then hope not for strength or vnderstanding: neuer more rely on thy owne ability, but vvholly on the guidance of the holy Ghost, Sit ille tibi Pater, Magister, Sponsus. Let him be to the a Father, a Maister, & a spouse.
8. Consider eightly, how the diuine proui∣dence so ordered it, that there vvere diuers then at Ierusalem De omni natione quae sub caelo est: of euery nation that is vnder heauen: vvho as eye∣witnesses should carry about the vvorld the vvonders of this day: Quare facta hac voce, vvherefore vvhen this voiee vvas made, or noyse of the vvind, Conuenit multitudo; & mento con∣fusa est, the multitude came together, and vvas astonied in mind, euery one hearing the Apostles speake their proper language: and here also ac∣cording to the custome of the vvorld, some sayd they vvere drunk; others laughed at them for simple and mad idiots: others more prudent sayd, Quidnam vult hoc esse? vvhat meaneth this? euery one according to his disposition and
humour passing their censures, of vvhat they vnderstood not: vvhen S. Peter as head of the rest, standing vp for all, vvith a most manly cou∣rage and heauenly eloquence in such sort layd open vnto them the present mysterie, vvith the rest of our Sauiour Iesus Christ; that forthwith he conuerted to the number of three thousand that very day; and soone after farre greater mul∣titudes. O vvhat ioy and festiuity vvas there both in heauen and earth, at this plentitull haruest of poore soules! reioyce my soule and grue a thou∣sand Parabiens to thy B. Sauiour, his glorious Mother, Apostles, and new flocke of the Ca∣tholike and Christian Church: reioyce I say and.
Conclude to imitate the life and vertues of these primitiue Christians, vvho vvere Perse∣uerantes in doctrina Apostotorum, & communi∣catione fractionis panis & orationibus: Perseue∣ring in the dostrine of the Apostles, and in the communication of the breaking of bread, and prayers. That is, in the doctrine of the Catho∣like Church, in the frequenting of the holy Sa∣craments, and deuotion of prayers.
1. COnsider first, how God is and can be but onely one in nature, essence, power, good∣nes and all other attributes: this faith teacheth
vs, vvhen vvee say; Credo in vnum Deum; I be∣leeue in one God; and againe, Vnus Deus, vna fi∣des, vnum Baptisma. One God, one faith, one Baptisme. This also naturall reason conuinceth; for first that vvee call and confesse to be God, Quo maius aut perfectius cogitari non potest; then vvhom nothing greater, or perfecter can be Ima∣gined; that is, vvho comprehendeth in himsel∣fe all possible or imaginable perfections: but if vvee admit but two onely, different and distin∣guished in nature, the one must haue some vvhat vvhich the other hath not, from vvhich ariseth the distinction: and consequently nei∣ther can haue all perfections, nor be, Quo ma∣ius cogitari non possit; then vvhom a greater can not be imagined; that is, God: vvherefore to be truely God, he must be but onely one, Second∣ly, vvho is God, must be Summus Legistator, the chiefest lavv-maker, gouerning & swaying all at his vvill; Supremus Iudex, a supreme, Iudge, punishing and rewarding, the obseruers and breakers of his lawes; and Finis vltimus om∣nium creaturarum. The last end of all creatures. But none of these could he be, vvere there any other equall to him; vvho hauing a different vvill, vvould make different lawes, and punish and reward differently from the former; so that vvhom one vvould punish, the other vvould seeke to revvard: and so fall to jarres & diuisions; Omne autem regnum in se diuisi••m de∣solabitur: euery kingdom diuided against it selfe shall be made desolate: neither could either be
our Finis vltimus, our last end, or Omne bonum, all our good, for that the other of them vvould haue somewhat desiderabile. To be desired.
Conclude therefore to belieue and adore but one onely God, Vnum Deum & Patrem omnium, quiest super omnia: one God, and Father of all, vvho is aboue all: direct all thy intentions and actions to this one supreme end and good: finally lament and pray for all poore infidells, vvho vvander in the multiplicity of their owne fan∣cies, Sed Deum ignorantes. But are ignorant of God.
2. Consider secondly, that although God be one and the same in essence, yet he is as truely and really three in persons, Father, Sonne and holy Ghost. Here all vnderstanding is captiua∣ted In obsequium fidei; vnto the obedience of faith, naturall reason findeth no footing for this my∣sterie in nature, neither in causes, effects, nor examples: for here is that most true. Nemo no∣uit filium nisi Pater, neque Patrem nisi silius, & cui voluerit filius reuelare, no ma•••• knovveth ••ix Sonne but the Father, neither doth any knovv the Father but the Sonne, and to vvhom it shall plea∣se the Sonne to reueale: although this be so, yet reason raised once aboue her pitch by the light of faith, may glance at some seeming con∣gruences and similitudes: and first, all perfection is to be acknowledged in God, but not the least imperfection; therefore hee is one, for that is perfection, neither is he alone, for that is imper∣tection; & hence he enioyeth plurality without
diuersitie, that is, Trinitatem in vnitate. Trinitie in vnitie. Secondly vve find a shadow hereof in man himselfe, vvho hath one soule vvith three distinct powers, vnderstanding, vvill and me∣morie; some vvhat resembling one nature in three distinct persons. Harken a little to S. Ber∣nard of the foure Trinities he hath found out: Est, quoth he, Triuitaes à qua homo cecidit, Pa∣ter, Filius, & Spiritus sanctus; est Trinitas quae cecidit, intellectus, memoria, voluntas: & est Trinitas in quam ista cecidit; impotentia, igno∣rantia, & concupiscentia. & est Trinitas per quam Trinitas cadens, resurgit ad Trinitatem de qua ce∣cidit; scilicet, fides, spes, charitas. There is a Tri∣nite from vvhich man fell, the Father, Sonne, & holy Ghost: there is a Trinitie vvhich fell, vn∣derstanding, memorie, and vvill; and there is a Trinitie into vvhich it sell; imbecillitie, ignoran∣ce and concupiscence: and there is a Trinitie by vvhich the Trinitie that fell, riseth to the Trinitie from vvhich it fell, to vvitt faith, hope, & cha∣riiie.
Conclude to adore in the spirit of humilitie, vvhat so farre surpasseth thy capacitie; reioyce at the incomprehensibilitie of thy God: lastly comfort thy selfe with an assured hope of seeing one day the secret of this mysterie, Quando vi∣debitur Deus Deorum in Sion. VVhen the God of Gods shall be seene in Sion.
3. Consider thirdly the order and manner of the diuine Processions: the Father is, Ingenitus, à seipso, principium sine priacipio; vnbegotten of
himselfe, a beginning vvithout a beginning; the Sonne is genitus, principium à principio; begot∣ten, a beginning from a beginning; the holy Ghost is procedens, spiratus à Patre & Filio. Pro∣ceeding, breathed from the Father, and Sonne. For the Father with one indiuisible act of his vnderstanding comprehending his owne essen∣ce and being, formeth and produceth within himselfe a most perfect and compleate conceit and image of himselfe, and this is named and truely is, his onely Sonne, Spendor gloriae & fi∣gura subsiantiae eius, verbum & sapientia Patris. The brightnesse of his glorie, and the figure of his substance, the vvord, and vvisedome of the Fa∣ther. Next the Father with infinite loue affe∣cteth and imbraceth this his Sonne, neither can the Sonne doe lesse, then repay his Father with the like loue, hauing all vvhat he is from him: and so by this mutuall reflexion of loue one vpon the other, they produce iointlie a perfect and notionall band of loue, called the holy Ghost, communicating vnto him their owne entire diuinity and essence. Neither doth this order of processions cause any inequalitie, or prioritie betwixt any of the diuine persons; for first, all hauing the same indiuiduall diuine na∣ture, must haue also the same diuine attributes, indistinguished from the sayd nature; and so there can be no inequalitie: next the Father from all eternity knoweth himselfe, and from the samr eternity produceth his Sonne: againe the Father and the Sonne from all eternity loue
one the other, and so from the same eternity produce the holy Ghost: but in eternity there can be no prioritie or posteriority of duration, therefore all are ioyntlie coeternall.
Conclude to imploy thy vvhole vnderstan∣ding and vvill in the contemplation and loue of this most high and sacred mystery.
4. Consider fourthly the properties and no∣tions of euery one of the diuine Persons▪ The first Person is called Father; A quo omnis pa∣ternitas in caelis & in terra nominatur; of whom all paternitie in heauen and in earth is named; who sayeth of himselfe by his Prophet; Nun∣quid ego, qui alios parere facio, ipse non pariam? Shall not I, that make others to bring forth chil∣dren, my selfe bring forth: & againe; Filius meus es tu, ego hodie genui te: thou art my Sonne, I this day haue begotten thee: to wit vnehangeable hodie or this day of Eternitie: who can contem∣plate either the incomprehensible manner of this generation, or the infinite loue he beareth his Eternall Sonne? The second person is called Sonne, Vnigenitus qui à Patre procedit: the only begotten, vvho proceedeth from the Father: ô how many vvayes is he Unigenitus Patris? the only-begotten of the Father? first because he nei∣ther hath, not can haue any other Sonne, and this he hath vvithout any mother, begotten so∣lely of himselfe: secondly because he is not Quomodocumque image & figura Patris, a mere image and figure of the Father, as other Sonnes are, but the same indiuiduall substance & being
vvith his Father, vvhich no other Sonne can be: thirdly because he is Unigenitus in sinu Patris, the only begotten Sonne in the bosome of the Fa∣ther, that is, neuer departing from his Father, as others doe, but remaining allwayes intrinse∣cally vvithin his bosome; and so the onely be∣loued and onely ioy of his Father. The third person is called holy Ghost, proceeding from the mutuall loue of the Father and Sonne; and so the onely spirit & breathing of both: the onely Sanctus or holy, as proceeding by loue, the onely spring of all holynesse.
Conclude vvith all the ioy of thy soule for the blisse and essentiall content, that these three di∣uine Persons take in one the other: begge of the Father to adopt thee for his Sonne: of the Son∣ne, to chuse thee for his brother: and of the holy Ghost, to be his spouse.
5. Consider fifthly the words of S. Iohn: Tres sunt, qui testimonium dant in caelis, Pater, Ver∣bum & Spiritus Sanctus, & hi tres vnum sunt. There be three, vvhich giue testimonie in heauen, the Father the vvord, and the holy Ghost, and these three be one. A three fold testimony hath the holy Trinity giuen of it selfe: the first in the Creation of the vvorld, and especially of man, Quem secit ad imaginem & similitudinem suam; vvhom he hath made to his Image and likenesse; in whom, as it were, he hath stamped an abrid∣gement of himselfe. But the second is yet more cleare and feeling, by his grace in the hearts of faithfull soules; Qui credit in filium Dei, habet
testimonium Dei inse: vvho beleiueth in the Son∣ne of God, hath the testimonie of God in himselfe: ô what signes or testimonies doth God impart to his beloued of his greatnes, sweetnes and di∣uine beauties? ô how happy is that soule, which can confidently say with the Apostle; Spiritus ipse testimonium reddit spiritui nostro quod sumus filij Dei! The spirit himselfe giueth testimonie to our spirit, that vve are the Sonnes of God. The third and last testimony is giuen and reserued for the blessed in heauen, Ubi videbimus eum sicuti est: & hi tres vnum sunt: vvhere vve shall see him as he is: and these three be one: one and the same being; and the same testimony in all the three vvayes of creation, sanctification and glo∣rification.
Conclude to comply vvith the second part of the text: Et tres sunt qui testimonium dant in ter∣ra, spiritus, aqua & sanguis: & hi tres vnum sunt, there be three vvhich giue testimonie on earth, the spirit, vvater, and blood; and these three be one, that is, giue testimony and ac∣knowledgement to God of thy duties and obli∣gations to him, first by the spirit of loue & gra∣titude for all his benefits; next in the vvater of humility and thy owne annihilation in presence of his greatnes and maiesty: lastly in the bloud of penance and sorrow for all thy sinnes, vvith vvhich thou hast displeased him: Et hi tres vnum sunt; and these three be one; that is, to vni∣te and make thee one vvith thy Lord and God.
6. Consider sixthly, or draw rather & frame
vnto thy selfe, to the imitation of these diuine processions, a method and forme of mentall prayer and contemplation. First God the Father comprehending his owne essence, produceth a most perfect conceit and image of himselfe, vvhich neuer fadeth, but liueth euer in his breast and vnderstanding: so must vvee first draw a proper and perfect image of our Lord God in our vnderstandings, and vvith all care and dili∣gence preserue it fresh and entire. Next the Fa∣ther and the Sonne louing one the other, pro∣duce the holy Ghost, the tie and knot of their loue; and he also euer remaineth vvithin them, vvithout all change or separation: so must vvee stirre vp within our selues the affection of loue towards the diuine sweetnes and goodnes, who∣se image vvee haue; and in these two acts of the vnderstanding and vvill consisteth all contem∣plation and prayer, the highest reach of Chri∣stian perfection: hence the Spouse saith: Inueni quem diligit anima mea, I haue found vvhom my soule loueth; towit by comtemplation: Tenui eum, I haue held him, towit by loue: Nec dimit∣tam; nor vvill I let him goe; because these acts should euer continuc without the least inter∣ruption, that may be, our frailty and weaknes considered. Finally as the holy Ghost is the ioy, blisse and content of the Father and the Sonne: so from these two acts now mentioned, fol∣low all the rest of inward ioy, peace, con∣tent, and vvhatsoeuer can make vs happy in this vvorld.
Conclude to embrace this Otium Mariae, Ma∣ries contemplatiue vacation, if thou hast not yet begun it; and if so, take vp new courage in the prosecution of it: for belieue it, Vnum est ne∣cessarium, one thinge is necessarie, that is per∣manent and stable; all vvhatsoeuer else, Transit & defluit vt aqua. Maria optimam partem elegit. Passeth and runneth a vvay like vvater. Maria hath chosen the best part.
1. COnsider first, those words of the Euan∣gelist S. Iohn; Iesus cùm dilexisset suos qui erant in mundo, in finem dilexit eos; Iesus vvhereas he had loued his, that vvere in the vvorld, vnto the end he loued them: that is, Vsque ad consummationem saeculi, euen to the consummation of the vvorld. The condition and property of true louers is, to be and liue alwayes vvith their beloued; and nothing is so sad and vnwelcome, as a heauy farewell and parting one from the other. Our sweetest Iesus, the truest and most refined louer that euer vvas, ha∣uing liued vvith his disciples thirty three yeares; and finding it now most necessary for their good to depart from them by his death & Ascension; opened and reuolued the deepest treasure of his wisedome to inuent a vvay, hovv notwithstan∣ding to remaine vvith them really & personally
to the end of the world; so to make his vvords good, Ecce Ego vobiscum sum vsque ad consum∣mationem saeculi. Behold I am vvith you euen to the consummation of the vvorld. This he perfor∣med by the institution of the most holy Sacra∣ment of his pretious body and bloud: and by leauing power in the Priests of his Church to continuate and doe the same to the end of the vvorld. O loue (may I say so?) Vltra termi∣nos amoris! beyonde the limitts of loue! ô inuen∣tion. Vltra limites sapientiae? beyonde the limitts of vvisedome! to goe away, & yet remaine, to be absent, and yet neuer more present! ô most diuine and sweet contradictions? diuine for the power, sweet for the manner, viz: of bread and wine, our daylie food, facill and euery vvhere to be found, and not at Terusalem one∣ly, or on mount Thabor, as in his life time. Now vvee need not lie at his feet in the house of the proud Pharisee, as poore Magdalen, but take him confidently vvith vs vnto our ovvne ho∣mes, and there treat and discourse vvith him at our full.
Conclude, and begin to open thy heart, to en∣tertaine thy loue. Inuent some vvay how to re∣maine euer vvith him, and the way is, a louing memory of him.
2. Consider secondly the vvords of Conse∣cration; Hoc est Corpus meum; hic est Calix san∣guinis mei. This is my bodie, this is the chalice of my bloud. By vvhich vvords are not onely signi∣fied or figured but also truly and really caused,
and as J may say, produced vnder the Species or accidents of bread and vvine, the true and na∣turall Body & Bloud of our Sauiour Iesus Christ, God and Man: and this, not by peeces or parts, but vvholly and entirely vnder both and either of the kinds. Neither may vvee doubt or aske how this is or can be done, no more than how the heauens and all other creatures haue been made of nothing; for such things as these are not Obiectum rationis, the obiect of reason, but Mysterium fidei, a Mysterie of faith, relying vpon the vnlimited power and truth, of our omnipo∣tent God, Cuius dicere, facere est; ipse dixit & facta sunt: vvhose speaking is his operation: he said, and they vvere made: and no maruell; for if the vvords of men doe fully signifie the thing they aime at, grant but one degree more of perfection to the words of God, as in all rea∣son vvee must, and vvee shall find, that his vvords doe also Facere quod significant. Make vvhat they signifie. This being so, ponder the treasure thou hast found, towit all that is Iesus Christ; that is true God, and vvith him the whole Diuinity and the three Persons of Father, Sonne, and holy Ghost; as also true man that is, the fountaine and vvell-head of all grace and glorie: in briefe, Omne bonum tuum ereatum & increatum, all thy good created and increated, reduced and concentricated into a point, fit for the narrownesse of our breast and soule.
Conclude with a most strong and liuely act of faith, grounded first on thy owne humility,
and next on the omnipotent vvord of thy Sa∣uiour; Nil hoc verbo veritatis verius. There is nothing trver then this vvord of truth. Neither let thy heart lie frozen before so great a fire of loue.
3. Consider thirdly somewhat more in par∣ticular the contents of this most B Sacrament: first there is the exteriour and visible Species or appearance of bread end wine, that is, the sole accidents and qualities of them vvithout their substance; and this may be compared Ad pri∣mum gradum Entis; cuius est esse tantum. To the first degree of an entitie, vvhich is nothing els but to be. Next, there is the true flesh and bloud of Christ, framed by the holy Ghost and borne of the Virgin Mary; not visible, but hidden vn∣der the vailes of bread and vvine: and these haue likenes to the second degree Quorum est esse & viuere. VVho hath life added to their being. Next is that most pure and noble soule of our Sauiour endowed vvith all the gifts of nature, grace, and glory: and this hath analogie to the third de∣gree; Quorum est esse, viuere, & sentire, vvho vvith their being enioy a sensitiue life. Adding more ouer, Intelligere per participationem. An vnderstanding by participation. Next is the God∣head or Deity, an eternall, immortall and sub∣sistent being, the supreme and highest degree of Purum intelligere, of most perfectlie vnderstan∣ding, to which noe degree of perfection or being can be added. And yet this is not all; for vvith the Deity cometh inseparably, first the sa∣cred
Person of the Sonne in an hypostaticall vnion to his humanity, and vvith him the Per∣sons of the Father and holy Ghost. Per circumin∣cessionem: by circumincession: and all these visi∣ble onely to the eye of faith. Ecce talis est dilectus meus, totus desiderabilis; & ipse est amicus meus, filiae Ierusalem. Behold such is my beloued, totallie to be desired: and he is my friend, ye davghters of Ierusalem.
Conclude vvith all the amazement of thy soule to see how the order of things is inuerted for thy sake: that whereas man and all things else were originally in God; now God and all things else are in the breast of man, Per Iesum Christum qui est benedictus in saecula. Through Iesus Christ vvho is blessed for euer.
4. Consider fourthly some circumstances that concurred in the Jnstitution of this holy Sacrament; and first these two of the time and place, vvhen and vvhere it vvas instituted. The time vvas, Pridie quàm pateretur, seu in ipsa no∣cte qua tradebatur. On the day before he suffer∣red, or the very night he sufferred. O my soule behold thy swetest Iesus beset & rounded vvith a double enemy, Foris pugnae, intus timores; wi∣thout, combats: vvithin, feares; his heart ouer∣whelmed vvith feare and anguish of the tor∣ments, ignominies and death now at hand: his enemies, the Priests and Princes of his people, nay Iudas his Apostle, all conspiring, contriuing and preparing for his death, euen then, vvhiles he is preparing for them and the vvhole world
a sweet and heauenly banquet of his owne pre∣cious body and bloud, full of celestiall sweetnes and delight: Haec sola est illa charitas, quam aequae non potuerunt extinguere nec flumina obruere. This only is that charitie, vvhich vvaters could not extinguish, nor riuers ouerflovv, The second is the place, towit Coenaculvm grande stratum, A great chamber, adorned, large, and spacious; a perfect type not onely of the holy Church, but also of euery Christian soule, fit to enter∣taine ••er Sauiour: she must be spacious as the heauens, Dilatione charitatis; in the extent of charitie; she must be adorned Supellectile om∣nium gra••••arum; vvith ornaments of all sort of graces; then vvill her Spouse come Et caenare cum illa; and suppe vvith her; then vvill he ap∣peare to her In noua resurrectione••; in a nevv re∣surrestion; then vvill the holy Ghost descend vpon her, Tanquam ignis; as fire; then, Man∣sionem in illa facient Pater, Filius, & Spiritus sanctus. The Father, Sonne, and holy Ghost vvill make aboile vvith her.
Conclude to prepare thy soule in this sort, vvhensoeuer thou art to communicate; next, then to adhere vvith more diligence and fer∣uour to thy Sauiour, when either inward temp∣tations, or outward afflictions shall most inuade thee; that thou maist say vvith confidence; Quis nos separabit à charitate Christi? vvho will seperate vs from the loue of Christ?
5. Consider fifthly how our Sauiour being set at table. Accepit panem in sanitas ac venera••
biles manus suas; &, eleuatis oculis in caelum, gra∣tias egit &c. He tooke bread in his holy, and ve∣nerable hands; and lifting his eyes to heauen, he gaue thankes &c. vvhere euery action, & euery motion is a new mystery: for first the taking of a loafe into his hands, nay both his hands, fig∣nifieth three things vnto vs; first that no lesse power then his full omnipotence vvas necessary for the vvorke he intended to doe; secondly that it vvas a gift of so ouerflovving liberality, that he could giue no more, and therefore, it filled both his hands: thirdly that in this gift, he gaue vs Omnes labores manuum suarum; All the la∣bours of his hands: towit the whole treasure of merits vvhich In sudore vultus sui, in the sweat of his brovv, he had been gathering for vs the space of three and thirty yeares; all vvhich he put as svveet ingredien's in this banquet. Againe he lifted vp his eyes to heauen, to let vs know that this Panis or bread vvas venè caelestis, & des∣ce••dens de calo; trvlie heauenlyo, and descending from heauen; not as the dry Manna of Moyses, that came onely from the lower cloudes, but as the true bread of Angells, nay of God himselfe: for on the table of glory and beatitude, no other bread is set, then that of the diuine essence, real∣ly contained in the holy Eucharist: so that the common and daylie bread of God, Angells, and men is become one and the same. Thirdly Gra∣tias egit: he gaue thankes: for vvho but he vvas euer able to doe it sufficiently? yet that vve might also doe it to our povver he vvould haue
it called Eucharistia, the Eucharist, that is Thankes-giuing.
Conclude vvith all the thankes thy soule can yeeld to thy God and Sauiour, and as he hath giuen himselfe totally to thee, to returne him Totum pro toto, all for all, thy body and soule and vvhatsoeuer thou hast; but let it be freely & frankely, as he hath done for thee; not as vvee vse to doe, by halfes as afraid to ouer-doe; Hila∣rem enim datorem diligit Deus. For God loueth a cheerefull giuer.
6. Consider sixthly, how, Benedixit dedit{que} discipulis suis, dicens, comedite ex eo omnes, bibite ex eo omnes. He blessed it, and he gaue it to his disciples, saying cate ye all of it, drinke ye all of it. Our B. Sauiour to giue a happy and prosperous beginning to the vse of so diuine a Sacrament, did cat and drinke first himselfe of the consecra∣ted bread and cup: reioyce my soule, that once at least it hath been receiued and treated equally to it's vvorth and dignitie. Then he communi∣cated all his Apostles, euen Iudas the Trai∣tour: ô vvhat new light, vvhat new heat in their breasts, did these poore men feele! vvith vvhat reuerence, deuotion & humility did they receiue and vvelcome their beloued master in their hearts! ô how did S. Peter cry out, Tu••es Christus Filius Dei viui? Thou art Christ Sonne of the liuing God? and how did the beloued disci∣ple melt away in the loue of Iesus, novv, Vice vers••, recumbentis super pectus eius! Likevvise leaning vpon his breast! Onely the most vn∣happy
of men, Iudas, remained blind, frozen nay more hardened and obdurate than before, and vvent presently forth to perfect his vvicked treason: ô my soule, Vide paris sumptionis, quàm sit dispar exitus? See vvhat a different end hath the receiuing of the same Sacrament? And learne hence, that although our Sauiour exclude none, not the greatest sinners in the vvoald, from this banquet; but saith to all sorts, Comedite & bibite ex eo omnes; eate ye, and drinke ye all of it; yet, according to his Apostle, Qui manducat & bi∣bit indignè, iudicium sibi manducat & bibit. He that eateth and drinketh vnvvorthily, eateth & drinketh iudgment to himselfe.
Conclude therefore, vvhen thou goest to this holy Sacrament, to search and cleanse all the corners of thy heart, least any Traitour lie hid∣den there: and then come vvith confidence of a kind vvelcome, and a most louing entertain∣ment from the Master of the banquet; for Deli∣ti••cius sunt esse cum filijs hominum. His delights are to be vvith the Sonnes of men.
1. COnsider first, how as by Baptisme wee receiue our spirituall being and gene∣ration, and by Confirmation our full growth and increase; so by the holy Eucharist, our spirituell food and nourishment. The two
first are but once receiued, because our being or generation is but one; and augmentation ceaseth after vvee arriue to our full pitch and growth: but Nutritio durat toto tempore vitae, nutrition dureth all our lifetime, & by consequence so must the vse of this most holy Sacrament. Now as in our corporall nourishment, vve find first the food or aliment, next the body that receiueth it and is fed by it, and thirdly the Calor naturalis, or naturall heat, by vvhich the nourishment is perfected and compleated: so in this our spiri∣tuall nutrition wee find, first our heauenly food, the pretious body and bloud of the Sonne of God: next our poore, feeble and hungry soule; thirdle that Calor calestis, heauenlie heat, that is, the pure and ardent loue of God; by vvhich this most sweet and celestiall nourishment is brought to perfection: for our spirituall life & and perfection consisting in the vnion with our God and Sauiour. and loue being our onely knot and tie vvith God, it followeth, that our spi∣rituall life and increase of perfection consisteth and vvholly dependeth of loue. Finally as Calor naturalis, naturall heat doth conuert the ali∣ment into the substance of our body, and is it selfe also conserued and fomented with the same food; so this sweet heat of loue doth not onely perfect our spirituall nutrition, but is it selfe thereby most of all fed and increased; Nihil enim magis inflammat amorem quàm praesentia Chri∣sti realis; For nothing more inflameth loue, then the reall presense of Christ; and this new feruour
or increase of loue is the proper effect of this holy Sacrament.
Conclude to preserue in thy soule this pre∣cious heat of loue, vvithout vvhich this holy Sa∣crament hath small operation: and thanke thy Sauiour for his loue, in giuing no lesse then him∣selfe to be thy soule's food.
2. Consider secondly the difference betwixt corporall and spirituall nutrition; for in corpo∣rall nutrition the Color naturalis, naturall heat doth change and conuert the food and aliment into the being and substance of the body, that receiueth contrariwise, that the soule, vvhich is nourished, is changed and conuerted into the food, she receiueth: and the reason of this is, be∣cause loue, vvhich here is Calor nutritiuus; nu∣tritiue heat, hath this nature, Vt rem amantem mutet & transformet in rem amatam; that it doth change and transforme the louer into the thing loued; so that, to vvhom soeuer vvee giue or confer our loue, vvee transfer therewith to the same our heart, our vvill, out soule; and all that vve are or haue, is totally giuen vp to our beloued. See then, ô Christian soule, the happy change, thou makest in receiuing thy Sauiour with loue; vvhere, Exuendo veterem hoeninem cum actibus suis, verè induit Ghristum, putting of the old man vvith his actes, he doth trveli•• put on Christ, putting of thy ill habits and affe∣ctions to sinne & all terrene and wordly drosse, thou art wholy conuerted into the likenes and forme of Jesus; so that thou mayst well say with
his Apostle; Viuo Ego, iam non ego; viuit verò in me Christus. O Sacramentum amoris & charita∣tis! I liue, novv not I, but Christ liueth in me. O Sacrament of loue and charitte! vvhat can there vvant in this baoquet, vvhere Summum bonum, our chiefest good, is the meat and drinke; vvhere a poore yet humble soule is the guest; vvhere diuine loue, sent downe from the breast of the holy Ghost, is the Steward or rather the cooke that dresseth and sawceth all according to our palate?
Conclude two things; the first is, to cleanse thy soule of all cold, hard, or tepid affections; they hinder all good digestion: the next is, to vvarme and mollifie before hand the vessell of thy heart vvith the fire of loue: this done, feare not, thy food shall doe thee good, Viues, viues & non morieris. Thou shalt liue, thou shalt liue, and thou shalt not die.
3. Consider thirdly, how the conuersion of the bread and vvine into the boly and bloud of Christ, is a most cleare signe and type. how a Christian soule by the vse of this Sacrament is conuerted into the very soule and diuinity of Christ. For first, as the bread and vvine is sub∣stantially and totally conuerted into the body & bloud, so as nothing of them remaineth vnchan∣ged: euen so a Christian soule is totally conuer∣ted into her Sauiour, her heart into his heart, her vvill into his vvill, nothing now remaining of her properr vvill, proper loue, proper sense; but all changed into his vvill, loue and sense: a happy
and blessed transsubstantiation. Secondly as the substance of the bread and vvine being changed, there remaineth yet the outward appearance of both as formerly; so, though the inward sub∣stance and affections of our soule be changed into Christ, yet outwardly vvee appeare as other men, by our corporall conuersation vvith them. Thirdly as the bread and vvine are dignified and exalted by their conuersion the most that may be; for vvhat greater dignity in heauen or earth, then to be really changed into the most glorious and immortall body and bloud of Iesus Christ, true God and man? So a deuout soule signified by the bread, receiues the greatest dignity that can be imagined; the body is made most pure, chast and subiect to the soule; and the soule is as it vvere vvholly deified in Christ and so the vvhole man is raised to the highest degree and steppe of perfection in this vvorld.
Conclude to open all the veines, that is, po∣vvers of thy soule, that this thy conuersion and vnion vvith Christ may be compleat and entire; and this cannot be othervvise done, than by the heat of loue and deuotion tovvards this diuine Sacrament.
4. Consider fourthly, hovv the other Sacra∣ments, as for example Baptisme and Confirma∣tion, are no longer Sacraments, than they are applying and performing, but the holy Eucha∣rist is, as I may say, a standing and permanent Sacrament, vvhether it be receiued or no. The
first reason of this, no doubt, is, to signifie vnto vs, that the other Sacraments are onely as cha∣nells and brookes by vvhich Gods grace is de∣riued into our soule, and so haue their effects no longer then they are in running and flovving; but the holy Eucharist is as a standing Ocean, fountaine or vvell-head of all graces and perfe∣ctions Complementum charitatis, the complement of charitie, containing in it selfe Iesus Christ, God and man, De cuius plenitudine accipimus omnes. Of vvhose fullnesse vve haue all receiued. The second reason is, because in this Sacrament more especially than in others, our soules are conuerted into Christ and vnited vvith him; now vvhereas this conuersion and vnion is per∣fected by the heat of loue and deuotion, it is most requisite, that our deuotion be vvarmed, and our loue quickened before vvee come to the receiuing of it; that so our spirituall refection & nourishment may be more full and ample: vvhich loue and deuotion of ours can haue no sweeter motiue, nor obiect more inflaming, than is the reall and permanent presence of our most louing Iesus, the most true friend and tender spouse of our soules, that euer vvas; whose saying vvas; Ignem veni mittere in terram, & quid vo∣lo nisi vt ardeat? I came to cast fire on the earth, and vvhat vvill I but that it burne.
Conclude as oft as thou comest to holy Com∣munion to vvarme thy soule first at the presence of this great fire, by pondering the great myste∣ries contained therein; but most of all the loue
and sweetnes of him that stands there expecting and inuiting thee, vvith; Veni sponsa mea, as∣cende in palmam & apprehende fructus eius. Come my spouse, Goe vp into the palmetree, and take the fruites thereof.
5. Consider fifthly for the complement of all Christian perfection, that this holy Sacrament doth, not onely containe and signifie the naturall body of Christ; but also his mystieall one, of vvhich he is the head, and the faithfull are his members: hence it followeth, that vvho soe re∣ceiueth this Sacrament, is vnited by loue, not onely to Christ, as hitherto hath been conside∣red, but also vvith all good Christians in the per∣fect bond of charity, louing euery one as him∣selfe, and vvee know that In duobus his tota le•••• pendet; On these tvvo dependeth the vvhole law; to loue God aboue all things, and our neighbour as our selues. This is clearely signified in the composition of the materialls of this Sacrament: for of many graines of vvheat is made one loafe of bread, and of many grapes one cup of vvine: so likewise of many Christians one society in Christ, and one mysticall body: vvhere the knot and tie is no other then true heauenly loue, vni∣ting all to Christ, as members to the head, and euery one to an other as members of the same vvhole, vnder the selfe same head, hence is the participation of this Sacrament called Commu∣nio, quasi communis vnio membrorum cum Capi∣te & inter se. A Communion, as it vvere a com∣mon vnion of members vvith their head, and
among themselfes. Est itaque hoc Sacramentum imago, signum, mysterium, vnitatis, pacis, con∣cordiae, amicitiae & verae fraternitatis: Sacramen∣tum omnis dulcedinis, omnis bonitatis, perfectionis & virtutis Christianae. This Sacramēt therefore is a resemblance, signe and mysterie of vnitie, peace, concord, friend-ship, and true fraternitie. a Sa∣crament of all svveetenesse, all goodnesse, perfe∣ction, and Christian virtue.
Conclude first vvith most humble and hearty thankes to thy Sauiour for so sweet an antidote against that common canker of our corrupted nature, hatred and enuy of one an other: next conceiue in thy breast an ardent desire of this double-branched loue of God and thy neigh∣bour: neuer approach to this holy banquet vvithout it, least thy sad lot be, Eijci in tendebras exteriores. To be cast out into the vtter darknesse.
6. Consider sixthly, how Ex carne & anima fit homo, sed caro est propter animam; man is ••nade of flesh and a soule, but the flesh is for the soule. For the soule cannot here subsist and liue vvithout flesh and bloud, as the saying is: pon∣der therefore the different fruit shee reapeth by her vnion and fellowship vvith the flesh of our first Father Adam, from vvhat shee enioyeth by the vnion vvith the flesh and body of Christ. Shee hath a double vnion vvith the flesh of Adam; the first is naturall In compositione to∣tius; in the composition of the vvhols; and hence shee reapeth that bitter vvormevvood of origi∣nall sinne, Semen mortis aeterna; the seede of euer∣lasting
death; together vvith the stinging netles of concupiscence and passion, Fomes peccati: the nourishment of sinne; the other vnion vvith the same flesh is voluntary, by delighting and con∣senting to the lustfull and beastly acts of such a corruptible flesh. But the vnion that a soule hath vvith the flesh of Christ, can onely be vo∣luntary and free, not naturall; yet such; as fill and penetrates the pores of the soule farre more than doth that of nature. By this vnion doth the soule enioy all the graces and priuiledges, which wee haue hitherto considered; ô vvhat compa∣rison is there between these two fleshes of Adam and Christ? that is the flesh of a sinnefull creature, this of the naturall Sonne of God: that generated in a most beastly manner; this in the most chrystall vvombe of a virgin, by the hand of the holy Ghost: that a killing and all-dam∣ning flesh; this a healing, viuificating & sauing flesh: from that finally comes Omne malum, all euill, from this Omne bonum. All good.
Conclude to bid adieu to old Adam Et concu∣cupiscentijs eius; and his concupiscences; and to vnite thy soule to the flesh and body of Iesus Christ thy second and sauing Adam: make vp this happy marriage vvith humility, purity and loue: let this be thy Triplex nodus the three fold knot of loue, vvhich no force or malice shall euer dissolue.
7. Consider ••euenthly, how there are in all but two prime bodyes or fleshes, to vvit that of Adam & that of Christ, most opposite one to the
other, both in themselues and in their effects: the flesh of Adam, like seed sowed in a field, causeth first the diuision and naturall multipli∣city of soules; for according to the distinction of bodyes doth God create distinct soules: next by being corrupted in it selfe, it causeth corrup∣tion in our soules, first that vvhich vvee call ori∣ginall; next, that vvhich vvee call concupis∣cence or passion, from vvhence besides other vices, floweth that common discord, hatred & enmity, vvee beare one to an other: hence spring those two so much to be lamented diuisions, the one from God by sinne, the other from our neighbour by hatred; and consequently all the euills, vvee groan vnder; for all vvhich vvee are beholden to the flesh of our first Adam. But on the contrary the most pure and celestiall flesh of Christ, remaineth euer one, vvithout any diui∣sion or multiplicity: and so is able according to the vnion, our soules can haue vvith it, (which is onely that of vvill and affection, not that of nature) to reduce them all to a perfect vnity & identity both with God and among themselues; vvith God, because all are vnited to Christ, our true God; among themselues, because all meet in that common vnion vvith the flesh of Christ, vvhich is the vnion of loue and mutuall charity, Apex & cumulus omnis boni. The highest and most abounding perfection of all good.
Conclude to renounce for euer the vicious v∣nion thou hast hitherto had vvith the rotten flesh of Adam; and combine thy soule, of her
selfe immortall, to the pure and immortall flesh of thy Sauiour; vvhose fellowship thou vvilt find farre more sweet and delightfull.
8. Consider eightly this Granum sinapis, this mustard seede, this little flesh of our Sauiour to vvhat bignesse it groweth an increaseth; Ita vt fiat arbor & volucres caeli habitent in ramis eius, So that it becometh a tree, and the birdes of the aire may dvvell in its boughes, that is, pious and deuout soules, may altogether by the vnion of loue feed and be satisfied vvith so heauenly food. The first vnion therefore vvhich is made, is vvith the flesh and blood of Christ, novv glo∣rious, immortall and viuificall; but because his soule, the most glorious creature that euer vvas, is by its naturall vnion conioyned to his flesh & bloud, the next vnion of a deuout soule is vvith the radiant and Deificall soule of Christ. Againe, the second Person of the B. Trinity together vvith the Diuine nature is by hypostaticall vnion euer vnited to his body and soule; and by con∣sequence the deuout soule also must be vnited to the same Person and Diuinity: finally because vvhere soeuer the diuine nature is vvith any one of the Persons, there the other tvvo must also be; it follovveth that the pious soule en∣ioyeth also the other tvvo Persons, that is the vvhole B. Trinity: and all this by the first & im∣mediate vnion, shee hath vvith flesh of Christ. O happy creature, that can scale so easilie this Iacobs ladder; In cuius summitate Deus consistit; on the••op of which God all mighty sitteth; and moūt
this height of Tabor, Ibi{que}ue caput inter nubila condere! And there hide its head among the cloudes!
Conclude vvhensoeuer thou appearest before this Arke of the Testament, to prostrate thy soule in adoration before such high and hidden mysteries; and vvhensoeuer thou communi∣catest, mount thy soule vvith all speed and swiftnes of loue thorough all these degrees of vnions, till thou come to the top of Sion, Vbi Dominus videt & videtur. VVhere our Lord, seeth, and is seene.
1. COnsider first, how a Sacrifice is an obla∣tion of some pleasing thing offered to God almighty, by vvhich vve reue∣rence and vvorship his supreme excellency and Maiesty. The passion and death of our Sauiour Christ vvas a perfect sacrifice, most pleasing to God, and fully satisfactory for all the sinnes of the vvorld: but that is passed and gone, though the vertue & efficacy thereof remaine for euer, because Christ rose againe, Et viuit Sacerdos in aeternum secundìtm ordinem Melchisedech: And liueth a priest foreuer according to the order of Melchisedech: now, as things passed haue no other being or permanence than that of memo∣ry and representation; so the passion of our Sa∣uiour
remaineth vvith vs in a pious memory onely, and In re aliqua eiusdem repraesentatiua; in some thing representatiue of it. And this must be also Sacrificium memoriale, a memoriall Sa∣crifice. An oblation pleasing to God, and satis∣factory for our sinnes; by vvhich vve performe our homage to the diuinity, and really apply vnto our selues the vvhole treasure of Christ's merits. But behold now & admire the sweetnes of our Iesus; ô mellifluous Sauiour! he will haue nothing be this sacrifice but himselfe and his owne reall presence; for he knew, that nothing could so please his Father, as himselfe; nothing so satisfie for vs, as himselfe; nothing so preserue among vs his death and passion as his euer reall presence vvith vs in the holy Eucharist, which so is become our daylie sacrifice Et memoriale sempiternum. And euerlasting memoriall.
Conclude vvith most humble thankes to thy Iesus, and begin now to offer him to his Eter∣nall Father, after an other fort of deuotion than hitherto thou hast done: learne also of him, to performe all thy dutyes to God, by thy selfe, & not to shuffle them of to others.
2. Consider secondly those vvords of Christ; Hac facite in meam commemorationem; doe this for a commemoration of me; that is, in memory of my death and passion: hence it is that al∣though the Sacrament be but one, yet in the Masse, the bloud and body are consecrated a part, each one by it selfe; not so that one remai∣neth really separated from the other, for In san∣guine
est & corpus & in corpore sanguis, & vtr••∣bique totus Christus: in the bloud is the bodie, & in the bodie the bloud, and in each is Christ wholy: but so, as by consecration they are represented apart, to expresse how the death of our Sauiour: being violent, consisted In separatione corporis & sanguinis, in the separation of bis bodie and bloud, that is, Animae, his soule, quia anima in sanguine est. Because the life is in the bloud. Now as by the consecration of his body & bloud apart are expressed substantially the passion and death of Christ; so by the other ceremonies of the holy Masse are represented the circumstan∣ces of his passion; as by the holy vestments of the Priest, his Crosse, foolscoat, bands &c. by the Offertory, his free oblation, he made of him∣selfe to his heauenly Father; by the many Crosses the Priest maketh, his vvoundes, scour∣ging and crowning; by the mixtion of water vvith vvine, the bloud and vvater that flowed from his side &c. O how our most louiug Je∣sus desireth to liue vvith vs, fresh euer in our hearts and memory! and vvhy, thinke you, but for our onely good as vvell knowing, how much it importeth our saluation, not to forget our Sauiour?
Conclude to carry euer his death and pas∣sion before thine eyes, but especially vvhen thou hearest Masse behold him (and it is no fiction) mounting on the Crosse, bleeding and dying for thee; belieue it, this is the onely vvay to repay, if possible, some dram∣mes
of that loue, he hath shewed thee.
3. Consider thirdly; that as our Sauiour came not onely to redeem vs out of the Deuills slaue∣ry, but also by his doctrine & example to teach vs the vvay to heauen; so in this holy Sacrament & Sacrifice he reneweth not onely the memory of his death and passion, but also the example of all his heroicke vertues; and so neuer ceaseth to meulcate vnto vs those his vvords: Exemplum dedi vobis, vt quemadmodum Ego feci, & vos factatis. I haue giuen you an example, that as I haue done, soe you doe allsee. Know therefore that whensoeuer his precious body and bloud is offe∣red vpon the Altar to his Eternall-Father, there is iointly represented first, his infinite zeale and feruour of his Fathers honour and glory, toge∣ther vvith his vvonderfull obedience to all his commands: next his strange loue to man, for vvhom he vvould royntly dye, and yet not de∣depart from him: no loue yet euer reached hi∣therto; other louers desire to be allwayes with their beloued, and at last the vtmost, they can doe, is to dye for them & so leaue them for euer: but to dy and yet remaine, Priuilegium est amo∣ris Christi non dabitur alteri. It is a priuiledge of Christs loue, that shall not be graūted to any other. Thirdly are represented for mans example his purity, sweetnes and humility: and so dayly he cryeth vnto vs; Discite à me, quia mitis sum & humilis corde: learne of me, because I am meeke and humble of hart: O my soule, heare & learne this daylie lesson of humility and meeknes
towards thy neighbour, Et inuenies requiem ani∣mae tuae. And thou vvilt find rest to thy soule.
Conclude as oft as thou dost communicate, or heare masse, to refresh thy soule-vvith the me∣mory of these thy Sauiours vertues: so shalt thou the better imitate daylie his loue to God & man, his obedience; his humility &c.
4. Consider fourthly, how this holy Sacri∣fice hath three speciall and proper effects: the first is that of a plenary satisfaction for all the sinnes of the vvorld; no lesse then had the very death and passion of Christ: the second is that of impetration or obtaining of all sort of benefits from God, both temporall and eternall; both corporall & spirituall, for our selues & all others: the third, but the first in acceptance and esteem vvith God, is the effect of Gratiarum actio, or thankes-giuing for all the benefits receiued of his diuine liberality; hence is this sacrifice called Eucharistia, Eucharist, that is, Bona gratia, good thankes, or Gratiarum actio: thankes-ig∣uing: Our sweetest Iesus knew very well, that nothing was more acceptable to his heauenly Father, nor more profitable to vs, then an hum∣ble gratitude for his blessings; for gratitudes alone doth keepe, as I may say, Gods hands open, and our soules most capable of new boun∣ties: but seeing againe and pitieing our case, as hauing of our selues nothing, but sheep, calnes and other such trifles to lay on our Altars; poore trash, God knowes, if vvee consider either the benefactour or his benefits; to remedy this, and
to take this shame out of our faces, JESUS himselfe vvould be our sacrifice, our Oblatie pacifica & munda, our cleane and peacefull obla∣tion, in thankes-giueng, not onely for all other benefits vvhatsoeuer, but also for it selfe, the greatest of all, Et memoria omnium mirabilium Dei, and the memorie of all Gods vvonders.
Conclude to make good vse of so rich trea∣sures: offer daylie for all these three ends, but most of all in thankes-giuing; but let thy heart and soule goe with thy oblation; Vt respiciat Deus ad Abel & munus suum: that God may haue respect to Abel, and to his gift.
5. Consider fifthly, & take at once a view of all vvhat hath hitherto been sayd of this divine Mystery: and all may be reduced to three heads, according to the threefold obligation wee haue to God, our neighbour, and our selues: our duty to God consisteth in honouring and wor∣••hipping him; and this, wee haue seen, is done more by the offering of the holy Eucharist, than if heauen & earth were ioined in one holocaust an hundred times ouer; an•• so it is called Sacri∣ficium oblationis, purum, piacidum & placatiuum. A pure, pleasing, and pacifying sacrifice of obla∣tion. Our duty towards our neighbour consisteth in loue, vnion and charity vvith him; and for this, there is no such Philtrum, no such loue-cake, as this heauenly banquet Sacramentum Commu∣nionis, cordium vnitiuum, odiorum expulsiuum. A S••••rament of Communion, vniting harts, and ••pelling hatred. Our obligation to our selues
consisteth in our spirituall health, nourture, and vigour; and vvhat food, I pray, can procure vs this, like to the body and bloud of the Sonne of God: Viaticum refectionis, ne deficiamus in via. The refreshing vvayfare, least vve should faint in the vvay. O most mellifluous JESU! vvhat more could thy wisedome inuent, thy power performe, or thy goodnesse poure vpon vs? ô wordlings, come hither a vvhile, Uidete & gustate quàm suauis est Dominus IESUS, see, and tast hovv svveete is our Lord IE∣SVS.
Conclude thou also with a threefold resolu∣tion; the first; to offer daylie this holy Sacrifice to the honour of God: the second, to keep vnion & charity vvith thy neighbour; and the third, to giue thy soule her daylie allowance of this heauenly bread, at least in desire and spirit. Finally to come euer vvith the fire of loue in thy bosome, Quia neque sine igne fit holocau∣stum, neque nutritio sine calore. Because noe holo∣caust is offered vvithout fire, nor is nutrition vvithout heat.