SWEETE THOVGHTES OF IESVS AND MARIE OR MEDITATIONS FOR ALL THE FEASTES OF OVR B. SAVIOVR AND HIS B. MOTHER Togeither with Meditations for all the Sundayes of the yeare.
And our Sauiours Passion.
For the vse of the daughters of Sion
Diuided into tvvo partes.
THE FIRST PARTE.
By THOMAS CARRE, Preist of the English.
Colledge of Doway.
✚
IHS.
PRINTED AT PARIS, By VINCENT DV MOVTIER.
M. DC. LXV.
TO THE VERIE VENERABLE HIS MOST HONORED DEARE LADY MARIE TREDVVAY FIRST ABBESSE Of the English Monasterie of Sion of S. Augustins Order established in Paris.
These poore productions of myne, which were bredd and brought out amidst a multitude of dayly distractions, can scarce with iustice flye to any other Patronage, then your La. and your vertuous children, whose instant desires gaue them beeing, while their pietie did not so much, and so earnestly begge them, as euen force them from my [Page 3] pouertie. Howeuer, were I free from that iuste tye, there is yet another, from which I will neuer admitt dispensation, which makes these, and all that's in my power, alreadie yours and theirs; to witt the affection which I owe, and haue vowed to your seruice, that is, your aduancement in vertue. As issuing from that sourse, they cannot doubt of acceptance. What proceeds from knowen loue and respect, cannot misse to meete with it mutually in well borne hartes.
If you find them vsefull for you, I haue my designe. If they leade you to a neerer approche with IESVS and MARIE and a more liuely expression of their liues in yours, I haue my end, and you the fruite. If finally, you profit by them, I haue my reward.
What effect soeuer they may chance to haue with others, please not to let them fayle to be to you certayne testimonies, that my cheife desires for myselfe, and you [Page 4] are (as I haue often intimated to you) that we esteeme our selues to know nothing, here below, but Iesus-Christ, and him crucified: that is, that we putt downe for a most Catholike and Apostolicall truth that the life and passion of our sweete Sauiour, is the most approued; the most secure, and best Schoole of all perfection; since according to your holy Fathers excellent Sentence Summa Religionis est imitari quemcolimus, the perfection end, and accomplishment of Religion, is the Imitation of him (Iesus-Christ) whom we worshippe. In whom I shall euer be.
BETHEELEM STABLE Or an entertainement of Iesus. For the daughters of Sion.
A Preparation towards the receipt of Iesus. For Chrismas Eue.
MEDITATION I.
I. POINT.
CONSIDER that when the world was most desperately lost in Paganisme, Idolatrie, and in the worshippe of men, as Gods, and in that of Diuells. Yea while Iudea, that choyse part of the world, where onely the true God was Knowen and adored, was ouergrowen with hypocrisie, auarice, ambition, cousenage, Lying, and innumerable other vices. While all the earth, was depraued, corrupted, and sunke, in sensualitie and all sorts of sin. In a word, while man, enemy of his owne saluation, slept so deepe that he thought not of it: while he [Page 2] was so desperately sicke that he felt not his euil; and consequently neither merited, sought for, nor demanded his cure: then, euen then the eternall God, like a most pittifull father, cōmiserating his miserie, and deliberating, as it were, the remedie in the consistorie of the most holy Trinitie, resolued that the diuine Word should become man, and in his owne person should come to cure man.
Af. O the vnspeakable blindnes, insensibilitie, and miserie of man! O the infinite Mercie of our good God, which had no other motiue then his owne infinite Goodnes, wherby he cryed out to miserable man: conuert your selues, conuert your selues. Ryse from sleepe and be illuminated. Why dost thou die, o house of Israël? Returne to me and liue.
2. POINT.
Consider, this resolution being taken, of whom the diuine wisdome, and prouidence, makes choyse amongst all the creatures of heauen and earth, for the perfecting this great worke of the saluatiō of all mankind. He doth not, after the manner of the world, make choyse of the greatest, richest, and powerfullest princesse that might be found on earth, or the [Page 3] brightest Angell of heauen: but, an Angell is sent from heauē into Earth, to a Virgine named Marie, wife to Ioseph, who liued in a litle towne of Galilie called Nazareth: to Marie, I say, an humble, poore, obscure, vnknowen mayde, and she too, married to a poore Carpenter, Ioseph.
Aff. Waigh deeply how litle esteeme the great God makes of the riches, greatnes, and power of this world. Ther eare noe worldly creatures great in his eyes, but such as are humble, low, and litle in their owne eyes: while I was a litle one I pleased the highest. Great ones he throwes downe out of heauen, and out of the chaire of Moyses: while such litle ones are exalted, and wonders are wrought in them by the alpowerfull hand. May then the loue of worldly greatnes, honor, riches, power, for euer vanish from my thoughtes. And may humilitie, pouertie, virginitie, be the deare companions of my hart. Since they be the deare vertues which tooke my heauenly spouse his hart, and helped to prouide a worthy tabernacle in earth for the king of heauen.
MEDITATION II.
I. POINT.
CONSIDER, that as our Blessed Lady hyghly commended humilitie and obedience to vs by her reply to the Angell, saying: behold the handmaide of our Lord, be it to me according to thy word, so doth she here, immediatly before his natiuitie, presse the same againe, by promptly complying with the commands of a mortall man! Cesar cōmands, and straight wayes Ioseph, Marie, and Iesus obeyes. Ioseph obeyes Cesars seruant; Marie Ioseph her spouse, and Iesus, being in Maries sacred wombe, obeys Marie his mother most punctually. She, being possessed of the treasure of heauen, and heauen and earthes wonderment, as though she had bene altogether [Page 5] ignorant of Gods high counsell, and of the particular effects of his prouidence, giues way to this strict order, without reasoning, without contradiction, without reserue, humbly, simplely, and promptly, accompagned with her spouse Ioseph, she takes iorney to Bethleem.
Aff. Oh Iesus my Sauiour! how Far ought miserable man subiect himselfe to thy holy commands being a poore and abiect seruant, since thou, being Lord and master, yea Lord and master, and maker of heauen and earth, becomst subiect to the commands of an earthly Emperour, thy creature; who is in thy sight, as a meere nothing, by a secrete and admirable counsell of the Diuine Prouidence. Ah how this ought to confound vs in the disputes and inquests we make vpon the iust commands of our lawfull Superiours! While we obserue in Ioseph Marie and Iesus an example of a most humble, blind, and perfect obedience.
II. POINT.
Consider the circumstances of this heauenly mysterie, by which our Blessed Lady might haue most apparantly pretended excuse. He who commanded was Emperour indeede, but of the [Page 6] earth, wheras she could not obey him, without draweing the Emperour of heauē and earth into the same subiection. He comanded euery one to repaire to the place of their natiuitie, tis true: but Nazareth her abode, was distant from Bethleem, the place of her natiuitie, foure dayes iorney: It was in the midst of winters rigour, and she was bigge from heauen, and most worthy to be excused. Yet we heare of no dispute, noe pretence, noe delay.
Aff. Blush, ô my soule, to thinke how often, vpon how far lesse iust occasions we pretend excuses, we dispute our Superiours authoritie, their prudence, their meanings, and sometymes euen ryse vp against that authoritie which Christ, who here, in Marie, obeys, established in earth, which, who resistes, is declared a rebelle against the diuine ordonnance.
MEDITATION. I. For, Chrismas Day.
I. POINT.
CONSIDER, how, euen in the midst of this Heroicall act of obedience, the B. Virgine wrought that great worke towards mans redemption for which all generations call her blessed; for while, through an humble obedience she was trauelling to Beth. To comply whith Cesars commands, her dayes were fully come that she should be deliuered, and she brought forth Iesus.
If we desire then to conceaue Iesus in our harts; Obedience must be the herbinger. If we desire to bring forth Iesus to the world, that is, shew him and his wayes to our neighbour; it must be by shewing them our humble obedience vpon all occasions,
Aff. If our hartes be truly Christian we cannot but desire to presēt this new borne Christ whith some gratefull present, nor [Page 8] is there any more pleasing in his sight then Obedience; since truth it selfe assures vs, it is better then a sacrifice. And Christ himselfe deliuers with his owne mouth, (and that in words as full of admiration as comfort to such as are truly obedient) that the obedient man enters into all it he respectes of neernesse and dearnesse with him, saying: He who doth the will of my father that is in heauen, he it is that is my brother, and sister, and mother. What could be said either more tenderly inuiting, or more honorably requiting our obedience?
Res. We will therfore in imitation of our B. Lady, and our Sauiour Iesus Christ, and for his honour and loue, &c.
II. POINT.
Consider how this child of obedience, this first begotten, this Iesus, is treated, how and where he is lodged by his heauenly fathers eternall prouidence. How is he treated? poorely: he is wrapt vp in cloutes. How and where is he lodged? alac meanely in a stable, in a manger. O amaysement! Eternitie not a day old! omnipotence become impotent! Diuinitie wrapt vp in poore clothes. Is a stable become the Dolphine of heauens Louure; [Page 9] Is this the wedding roome prepared for the mariage of the Lambe? is a manger his mariage bedd?
Aff. alas my poore soule! is this the best entertaynement that the vnkind world is able to afford the king of heauen! shall I lye and repose at my ease? While he my L. and master, in so poore a plight, is exposed to the winters wroth? No no: Here I will not lye pampered in ease; there he shall not lye vnknowen, vnpittied, vnplayned. I will take him away, I will neuer giue rest to my eyes, till I find, or make a fitting place for my Lord, a tabernacle for the God of Iacob. Inter vbera mea cōmorabitur: at least I will locke him vp in his vnworthy seruants brest.
THE SECOND MEDITATION For the same Day.
I. POINT.
CONSIDER this with amaysement. Iesus leaues heauen to saue the world and the world will not know him: he comes [Page 10] into his owne, and euen his owne receaues him not. It were litle enough, me thinkes, that a poore woman, wearie with trauelling; and readie within a few houres to be deliuered, should finde the ordinarie comfort, at least, of some poore chamber in an Inne, of fire, of a bedd. And yet euen this is denyed the king and Queene of heauen. If there be place in the towne for all others, thers none for them. They must packe away, and find the rockes of easier accesse then mans hart. And lodge in them.
Aff. O the highnes of the riches of the wisdome and knowledge of God, how incomprehensible are his iudgements, how secrete are his wayes! ô admirable! to see the true son of God, by a singular dispēsation of the diuine prouidēce, necessitated, as it were, to take vp his first nights lodging in a poore rocke, or denne: For ther was noe place for him in the Inne!
II. POINT. Consider that it was not in Iudea onely that there was no place for Iesus, but the same straitnesse raignes ouer all the world. Change onely the name, and we shall find the storie verified of our vnhappie countrie. Is there any place [Page 11] there for Iesus, where his sacrifices are abhorred, his temples violated, the solemnitie of his house abandoned, and his house it selfe become as a stable, or a denne of theeues? yea where all the memories of him, and his verie name, begins to be razed out?
Aff. But alas while we looke a far off, we may find the fault at home: It is neither the auncient Iudea, nor our new Egipt alone which are preocupated; so that there is no place left for Iesus. Let but each one looke into his owne hart, and he shall find that the greatest presse and pussle is euen there. There the world possesseth the greatest part, and the bedd is two narrow for two, both God and it. There the multiplicitie of secular thoughts doe presse in vpon vs. There is no place for Iesus; nor place, nor tyme to be vacant, and to taste how sweet he is. He asketh vs bread (in his poore members) and we refuse it him! drinke, and we deny him water, what we giue not them for his sake, we refuse him, not them; while we take not their miseries into our Harts by commiseration, we repulse Iesus; their is no place there left for him.
MEDITATION I. For S. Stephens day.
I. POINT.
CONSIDER that it is no wonder that Christ is not knowen by men, since men haue left to be men, and are turned into the nature of brute beastes; to wit being placed in honour they vnderstood it not, and thence, they were compared to brute beastes, and were made like vnto them, Yes they ayme at nothing but to feede fatt, to find ease, to lye warme, to wanton it vp and downe, to generate and take delight. Are not these thinges comon with men and beastes? And doth not yet man adde to these many inuentions of witt and Arte, to court vanitie, to inuite luxe lust and sinne? But loe the wisdome of the eternall father is lodged in a Caue, to teach ignorant man another lesson: to witt, that felicitie is not to be found in vanitie, in carnalitie, in heapes of gold, nay it cryes out, as it were, to all the world by this example. Why doe you loue vanitie and seeke alye? It is not, it is not to be found [Page 13] in these follies. No, my wayes are as farre remoued from your wayes, and my cogitations from your cogitations, as is heauen from earth.
Aff. Seeke still what you seeke, ô mortalls, but seeke it not where you seeke it; seeke it not in the follies of the world which knowes not Christ; but seek it in the knowledge of Christ. Seeke it not in the world which passeth away together with its concupiscences, but seeke it in Christ, the Word made flesh, which remaynes for euer. Nay seeke not Christ neither with hope to find him in pompe and state in the pallaces of Kinges, but in the poore cribbe with the poore, simple, and vigilant shephards, that is, with vigilancie, in simplicitie, in pouertie, in humilitie and abiection. There may proud man, being humbled, surely find and Know humble Christ.
Resolution. I will seeke then whom my soule loueth; Not in vanities as I did when I found him not. But, &c. And since the world neither receiues; nor knowes, nor cares for my Christ, I will neither admitt into my hart, nor know, or care for the world &c.
2. POINT.
Cons. Looke vpon this [Page 14] caue or stable as the true sohoole of all vertues, where the wisdome of heauen giues solide lessons of heauenly wisdome; where the eternally begotten, the onely begotten son of God, Iesus Christ, newly come downe from heauen, is to frame in our hartes the impressions of Christianitie: mhere the word which was in the begining with God, and was euen God him selfe, God of God, true God of true God, lying now dumbe in a poore manger, for the loue of poore man, who was become a brute beast, should speake lowder to heauen-beloued Christan hartes then all the voyces of men and Angells.
Aff. O deare God! O great God! ô truë God! whom my soule with all its forces acknowledges and adores in this strange disguise; what is it thou wouldst speake to my hart by these dumbe signes? What is it? Ist that thou wouldst signifie hereby to the faithfull and louing soule, that thou dost languish with loue, and so in a loue-pause remaynest speechlesse? Is it, that neuer more loue is spoken betwene true Louers, then when tongues keepe silence, and giue hartes leaue to speake by the eyes such misteries as none but louers vnderstand? [Page 15] Is it, that man should waxe dumbe to the world, while the word appeares dumbe in the world? O speake thus, speake thus Deare Lord, to thy poore seruant who giues eare to thee. And, whilest thou speakest, let the worlde keepe silence; and turne as dead to me, as I to it. Let my tongue, and all the tumultuous people of my interiour house, keepe silence. Let my hart be silent too, and onely giue eare to this one necessarie Word, saying: I am thy saluation: for I am Iesus, thy Sauiour.
THE II. MEDITATION.
I. POINT.
CONS. But what is this silent word? That verie same by which all thinges were made, and without which nothing was made, while he himselfe was not made but was begotten by an eternall generation, which none is capable to expresse. That word, from which all thinges had beeing, as from a verie Ocean of beeing. That word, which was in the begining, and in the begining began to worke vpon nothing, and of it made all thinges; created Heauen and earth: for that litle word fiat [Page 16] was said, and euery thing began to ryse out of the abysse of nothing, and haue beeing, life, and motion, &c. By this word was said: Let light be made; and it presently was made, &c.
Aff. O powrefull almightie Lord! What humane wisdome is not strucke dumme with the wonders and prodigies wrought by this now silent word? The wisdome of the world would teach vs by Philosophie, that of nothing nothing is made: but this word▪ which is the Wisdome of heauē, assures vs, that of Nothing all thinges were made: which while he is silēt all the creatures together crye outwith a loudevoyce, we made not our selues but he made vs. O thou light of light! who in the begining with a word made light in the world, and now comest downe into it to enlighten all men, daigne to be a light to my obscured hart, that it may discerne as well the effects of thy word, as the silence of the [...]ame. And clearely see, that as in the begining that, made all thinges of nothing, so this, in tyme comes to repaire all thinges made worse then nothinge. And as that in the begining made all thinges right, so this in tyme comes to rectifie all thinges disordered. [Page 17] And grant that as we see all that we haue & are, flowed from thy Bountie; so our firme resolution may euer be, that all we either haue or are, may returne to thee againe, by our Iustice and gratitude. Fiat fiat.
POINT 2.
Conf. But yet what is this silent word? The very son of God, God; the true God: now the verie son of Mary, the son of man, true man, flesh of our flesh, bones of our bones, God man, man God, God and man, one and the same. But if son, heyre; if son of God; heire of the kingdome of God, heauen. If God man, and heire to the kingdome of heauen, then man hath gotten title to the kingdome of heauen. If son and heire, and to the kingdome of heauen, the kinge of heauen: man then begins, to raigne, since a part and portiō of him begins to raigne, in him who raigned in the begining, before the begining, in tyme, before tyme, from all eternitie.
Aff. Yes my poore soule, it is noe lesse excellent person then the son of God: the heire of God, the kinge of heauen, true God of true God, lyes before thyne eyes. Who, least he might haue bene a lesse [Page 18] deare obiect to thy contemplation and loue, whyle he was lesse accessible; of inuisible he becomes visible in flesh, to thyne eyes of flesh. And by an incomparable, and inconceiuable transport of loue, he who in the beginning made mā to his owne similitude; and likenesse, vouchsafeth, in tyme to be made to the similitude and likenesse of man, and to giue vs power therby to become the sonnes of his heauenly father, the sonnes of God. The sonnes of God? the sonnes of thy heauenly father? Ah what ioy, ô Iesu we are thy brothers then: and if brothers, heires of God; coheires with thee, ô deare sauiour Iesus Christ. dilate, dilate my hart, deare child from heauen, the bulke of thy ouercharging dearenesse is too large to enter! Ah make me not poore with too much heauenly plentie; either bestowe thy giftes according to my measure, and abilitie, to receiue them, or enlarge my hart, and inable it to receiue them, according to the proportion in which thou dagniest to bestow them. I poore contemptible wretch! borne the son of earth, made the sonne of God, the Heyre of God! The brother of IBSVS-CHRIST! coheire with Iesus! let me, deare childe, let [Page 19] me neuer more by a degenerous conuersation. (In such or such thinges making reflection of your greatest imperfections, &c.) stayne the noble familie, and the dignitie of the bloud and alliance, into which I am addopted by thy graciousnesse. May I rather dye then euer proue so base and disloyall. Amen.
The first Med for Sanct Ihons day.
PONIT 1.
Consider. But if son, hyere, heyre of God, God: if kinge, king of heauen, king of maiestie, king of glorie. How becomes he then thus inglorious, thus left, thus lodgd, thus layd? Marrie out of meere goodnesse, free mercy and vndue loue; loue of nations which sought him not, thought not of him; which cared not for him; nay which trangressed his commandements; violated his lawes; rebelled against his will and pleasure. And that without any neede he had of them, without any interest he pretended by them; out of meere loue and mercy.
Aff. Good and omnipotent God! mercyfull and holy and deare father! much much doe we owe thee for our creatiō, for hauing made vs mē, mē the master pieces of the workes of thy hand; for hauing-bestowed [Page 20] a whole world vpon vs, with all the admirable varietie of creatures comprised therin, for our vse and seruice: but incomparably, much more, now that thou hast sent thyne owne onely son, thy son and heire, the kinge of heauē, equall to thy selfe. Those were great indeed yet earthly ones; but this, is euen the best that heauen had to giue; here thou didst indeede open and bestowe thesaurum tuum optimum, thy very best treasure, so that the mostvastly greedie hart cā neither desire, nor euen imagine any thing greater, any thinge equall to it, or euen bearinge any proportion with it. A son, in whom, thou wast well pleased; for a fugitiue prodigall seruant, in whom thou wast highly offended: and euen while he was yet actually offending thee, then, euen then, to putt the greatest commendations vpon thy mercy imaginable, then, Isay, thou sentest him, (cum adhuc inimici essemus) into abiection and prouertie, into a poore hole of a rocke, to be accompaigned with brute beastes, for that yet bruter beaste, man. I can onely stand amaysed at this strange dispensation and dignation of thyne. To send a son for a seruant: a sainte, yea, the [Page 21] sanite of saintes, for a sinner, a God for man! what a stronge hope must this needs beget in the hart of a sinner? Resolution. I confide in thee then, ô my dearest Lord, I depend wholy on thy mercy, &c.
POINT 2.
Consider that man was at an absolute losse, hauing strayed from his way; forsaken truth, and forfeited life; and this abridged word humanized, or clothed with our nature, is in very deede the way, truth and life, which he comes to teach the world. There is no way to Christ but by Christ, we liue in darkenesse vnlesse we be enlightened by the light of this truth, we liue not indeede but languish and die, vnlesse we be quickned and liue by this life. This word alone deliuers, this truth enlihgtens vs to discouer this way, and by this way, we walke home to this life, which is Christ. All these are folded vp in this dumbe word, which for our loue is layd in a manger.
Aff. yes, my soule, euen so the case stoode with vs Sinne hadd spred it selfe ouer all the sonns of Adam, and they were all straying like lost sheepe, and had for euer strayed and remayned in their losse, had nor this good shephard, Christ, come [Page 22] downe to seeke out and saue what had perihed. And had not this Way mette the wandringe pilgrime, this truth illuminated the blind man that satt in darkenesse, and this life quickened the dying slaue that lay vnder the shadowe of death, he had still erred, remayned still blind, and bene dead for euer. For there is noe other name vnder heauen wherby we ought to be saued. What obligations then haue we to Christ our redeemer? how ought we to loue this word, which teacheth vs, or putts out this truth a sea-Beacon to vs poore creatures, who are tossed at this huge sea, and proues a light to our feete to walke in this safe way, Christ; which securely leades to the permanencie of an vn changable and euerlastinge life, which is his very selfe. Reso. In this way then will I walke and run for euer, if thou deare Lord wilt please to draw. This truth will I imbrace for euer, if thou daignest to giue perseuerance. And this life of thyne will I striue to lead, loue. and breath after, till I be druncke vp in life euerlasting.
PONIT. 1.
Consider. That a chill Cold, in the absence of the sunne of Iustice, had eased and benummed the hart of man, and [Page 23] rendred him senselesse of all good, being cold, frozen, stupide, without all feeling of heauenly thinges; and this diuine word, which, notwithstanding the Cold which he now indures, is indeede a consuming fire, is come downe into the earth with his heauenly fire, and what is his desire but that it should fixe vpon those benummed harts of ours, and inflame them with his holy and burning loue? For what will euer be able to doe it, if this heauenly Prometheus, this firebringing Messenger be not able to sett vs on fire? What will be euer powrefull enough to speake excesse of loue to mens harts, and to oblidge them to loue, if the mute eloquence of a God lying dumbe, the Word it selfe left speechlesse, in a manger for their loue, be not able to doe it? And this is the extaticall loue-language of the diuine Word which lyes before our eyes this day in the cribbe.
Aff. Alas I, my poore hart, we are cold, frosen, and senselesse indeede in point of spirituall thinges; we relish not, we perceiue not the thinges which are of God. And yet our miserie is so much the greater, that perceiuing our selues deadly [Page 24] cold, we rather chuse to starue then approch to the fire, that actiue, sacred, heauenly fire, which comes not downe but to burne, to burne our frozen hartes, as some tymes it did those two primitiue Hartes with whom he walked in the way to Emaus, who found their hartes burning while he spoke. And as it did your holy father then he cryed out, as one loue sicke. What is this that I feele? what kind of fire is this that warmes my hart? which so sweetly burnes, so secreetly shines, so deliciously seases vpon, and inflames my soule with a deare delight? Ah! this diuine Word, is indeed, as Dauid qualified it, ignitum vehementer, but it was in his meditation that it burnt all out in a flame. But how should this happen, si nemo recogitet corde, if none hartily thinke of it? how should hartes burne, if none applie hartes to the fire?
Resp. If his will be that it should burne, then, let our hartes in conformitie to that diuine Word and Will say, thy will be done. And with your Holy father. Inflame and pearce the very marrow of my dull hart, with those saueing fires of thyne: and let the flame of thy holy feruour, drie vp [Page 25] and consume the peccant humours of my body and mynd.
2. POINT.
Consider then, that it was loue indeede, buring loue and charitie, that brought downe this silent word, this beautifull saluation-weeping-child, this King, this metamorphized God of ours. It was the immense and eternall loue of the Father and the son, the holy Ghost, by which he was conceiued in the sacred and pure Wombe of this Virgine Mother. Twas loue that brought him out, Loue that lodged him in this poore cottage; Loue that swadled him in poore cloutes Loue that layd him in this manger: And loue of vs, poore, lost, miserable, sinfull men. Propter nos homines: for vs men, assures faith, and for our saluation he descended from heauen; For his exceeding great charitie with which he loued the World saith the great Apostle.
Affec. Oh what a hote batterie doth Loue lay to our soule! what doth this full, inflamed expression of loue say to our hartes, but dilectus mens mihi: the beloued soule of man, is myne? And what should, or can man reply, but & ego illi Yes deare Lord, thyne I am intirely, and thou shalt [Page 26] be myne for euer: my part, my portion, my substance, the one thing which I onely desire, my deare delight in tyme and eternitie. What doth this say, but deliciae meae esse cum filiis hominum. My delightes are to be with the sonnes of men? And what shall the lost sonnes of men say, but our dearest delightes are, and shall euer be, to be with the sonne of God. His loue to me, hath made him being the lord and Master, stoope below men, and lye amongst brute beastes: and shall not my Loue to him being but a poore sinfull seruant, make me, in true desire, lye vnder the feete of all men? Thy charitie and example doth vrge me to loue thee, and by thy precept I am oblidged to it, But yet alas who is able to loue thee but by thyne owne gift. Giue then, ô Lord, what thou cōmandest, and command what thou wilt.
THE FOVRTH MEDITATION
Of Humilitie, Christs first lesson in the stable.
I. POINT.
COnsider that if Charitie brought him downe from heauen, it was humilitie which was to entertayne him in earth. If charitie made the son of God become the son of man; it was humilitie which made the mother of God become the handmayd of God and man. If the bowells of Gods mercy, Iesus Christ, begotten from all Eternitie, was sent downe, humilitie was to be the ladder, by which he was to descēd for he beheld (that is approued) the humilitie of his hand-mayde. And as mans humilitie or abiection was the first thinge which mercy looked vpon from heauen, so was it the first lesson which he taught in earth, against that great sinne which was the begining of all mischeife both in heauen and in earth. To thend that as God looking vpon mans abiection became man: so man by looking vpon, and imitating the abiection and humiliation [Page 28] of a God, might be raysed to the dignitie of an Angell, or a God indeede, and so be published happie for euer by all Nations.
Aff. Ah poore miserable man, neuer esteeme thou begins to learne any thing aright in this schoole of Christianitie, vnlesse thou beginst where Christ began. Neuer thinke thou hast learned any thing, till thou hast taken out this first lesson: for what is said by S. Paule of charitie, is also verified, saith Sainte Augustine, of humilitie. If I should transporte mountaines, giue all my goodes to the poore, and euen my body it selfe to burne, and yet want humilitie! it profits me nothing. O infinite mercy! boundlesse charitie! abismall humilitie! who is he that vpon the disclosing of those bowells of Mercy, which brought Maiestie downe into miserie, abiection, humiliation, who is he, I say, that will not humble himselfe?
Resolution. My eyes shall be alwayes sett vpon this hūble Maiestie, and myne owne miserie, that in the acknowledgement of that truth I may euer truly humble my selfe, for his sake; and in imitation of him, be below all his creatures, &c.
I. POINT.
Consider that this vile stable. [Page 29] this narrow manger, this comon place of shelter for brute beastes, this oxe and Asse, this eternitie not a day old, this disguise or forme of a seruant, these infant teares, seeme to say to the eye, and by the eye to the hart, which afterwardes he shall with his owne mouth expresse in words: Learne of me, because I am myld and humble of hart: My Litle children, Learne of me your God become a litle child, a lesson shutt vp from the wise and prudent of the world, and left to me in my litlenesse to reueale it to litle ones, because I am myld and humble of hart: not in word and exteriour comportement onely, but in effect, with hart and affection.
Aff O Angells of heauen, is this the Maiestie, which you incessantly prayse? whom the Dominatiōs adore? whom the powers dreade with trembling? whom the heauens, ând heauenly vertues, the Cherubines and Seraphins neuer cease to proclaine Holy, Holy, Holy? O Kinge of Angells is this thyne owne onely sonne equall to thy selfe in Maiestie; whom we see in a manger? among brute beastes? cold, weeping, abiect (iust like one of vs) [Page 30] O deare Sauiour or mylde son of the highest, how low, how lowe, doth thy humilitie descend? and withall, how high doth thy charitie burne vp in this action? O vaine mā! what will euer be able to worke downe thy proude harte, if the humilitie of a God will not doe it? if power become impotent, if strength growen infirme cannot preuayle? Ah what is more strāge, more detestable, more greeuously punis-hable, then that when we behold him that is the highest in the kindome of God, made the least, and lowest, in this kingdome of men; for mans example and loue, man will yet be puft vp and remayne high in selfe-esteeme?
THE SECONDE MEDITATION For the same day.
I. POINT.
CCNSIDER againe the circumstances of the stable, manger, &c. and you will find that where humilitie is practised, her sister Obedience is not farre absent. If Christ by all these thinges preache perfecte humilitie, it is in order to Obedience. [Page 31] He humbled himselfe, being made Obediēt saith the great Aplostle. If the stable be poore, Manger narrow &c. he therfore humbly endures them, because such is his heauenly fathers will. As my father cōmanded me so I doe. I came downe from heauē not to doe myne owne will, but his who sent me. Whence S. Paule pronounceth a strange word. Though he was the very son of God, yet he was to learne Obedience by what he suffered here below, being other wise, as God, equall to his heauenly father, and as such, could not obey.
Aff. Haue we thē a true desire to imitate our Sauiour Iesus Christ? Let vs then humbly obey him; and by his example, and for his loue all others, to whom Obedience may be due. Our deare Lord loues it, and puts so high a rate vpon it, that he chuses rather to lay downe his life then to leaue it, which he knowes to be more deare in his heauenly Fathers sight, then victimes of sacryfices, which yet are the speciall worshippe due to God alone. Doe we resolue Christianly to ouercome the world, the flesh, and the Diuell? Lets humbly obey then: For the humble and obedient man can indeede relate his victories: [Page 32] The best effectes of victorie is but peace, and the humble and obedient man, conquers the hartes of all men, and hath peace with all men, yet he inioyes it especially in his owne litle world, his owne hart, where he continually feastes and raignes: Christ came not from heauen into this world to doe his owne will, but his that sent him; nor come we out of the world into Religion, to doe our owne wills, but his will, in theirs, whom his prouidence places ouer vs.
Resolution We will then continually say in our hartes vpon all occasions, thy blessed will be donne, ô heauenly father; and with our blessed Sauiour: not my will, but thyne be done, &c.
2. POINT.
Consider, that this stable is not onely the schoole of humilitie, and obedience, but of pouertie also, since humilitie is neuer sure, which loues not pouertie. And where, or how shall we euer learne it, if not of him, who when he was most rich became poore, that we might be inriched by his aboundance? Behold he is borne of a poore mother, brought out in a poore stable, wraped vp in poore clothes, layd in a poore bedd, accompained [Page 33] with a poore oxe and an asse; visited by poore shephards; destitute of all conueniences, of all necessaries. And yet it is euen he who so litle stood in neede of our assistance, that he said by the Prophete, If I be hungrie I will not tell thee, because the vniuersall world is myne. And yet it is euen he who feedes the birds of the aire, who now is fedd with the milke of a poore Mayde.
Aff. Giue sucke Marie, giue sucke to thy God, thy son, thy Creatour, who feedes thee and all the world. And yet now, to manifest his extreame want, daignes to be fedd by thee: feede him, I say, holy virgine; while we with admiration behold him and thee in this poore plight, and learne the blessed examples of your humilitie, obedience, and pouertie. And indeede what Christian harte will not resolue to be humble, obedient and poore, with humble, obedient, and poore Iesus and Marie? And that with a good will too and without constraint for his sake, who was not necessitated to it by misfortune, or force, but imbraced it by his owne free choyce. Wisdome wanted not meanes to releiue himselfe. That prouidence which [Page 34] feedes the birdes of the aire, could haue shewerd downe a heauenly prouision of Manna; clothed himselfe with the sunne, and made a thousand celestiall mansions to haue lodged in▪ Yet to teach the world pouertie, he would depriue himselfe of all ordinarie commoditie.
Resolution. What is the poorest and meanest then, shall best please me, because it most resembles my Lord and Master, whose liuerie I will euer reioyce to weare, &c.
THE FIFTH MEDITATION.
I. POINT.
CONSIDER that in this stable Virginitie is also taught. Virginitie which is neuer more safe, or euen safe indeede, saue in the compainie of humilitie, obedience and pouertie Virginitie which found not in earth what to imitate, but had recourse to the example of the Angells, till Iesus chused to be borne in Bethleem stable, and to propose himselfe for the example, and Doctor, and giuer of it. Iesus would be borne, but of a virgine, [Page 35] to putt the highest rate possible vpon virginitie. Marie a Virgine was content to beare a son, but he was to be à God, a Sauiour of the world. And thēce, before, in, and after child-birth, she remayned more pure then an Angell, more pure then an Archangell, more pure then Cherubin, Seraphim, and onely lesse pure then puritie it selfe, by which she was made pure, and which too, by singular priuiledge, she brought out to saue the impure and durtie world.
Aff, Thou, deare IESVS, gauest the example, and loe we are readie to imbrace it: we haue heard thy heauenly voyce, and we haue bene inabled by thy grace, to bid A dieu to all, and follow thee in the fairepathes of this Angelicall vertue. But alas deare Rabboni, tis our aymes onely that are aymes of Angells; our performances are but the performances of men full of defectes and imperfections. Our spirites are prompe, but our flesh is infirme. And who is able to render that cleane which is conceiued in vncleanesse, saue thy selfe alone, O God? Thou commandest continencie, giue what thou commandest, for without thy gift, we haue [Page 36] it not, we cannot haue it, or hauing it, euen conserue it! Nay the verie good desires we haue of it, are thyne too: Giue then deare Lord what thou commandest, and commande what thou wilt. And thou ô mother of puritie, the fruite of whose virginitie makes the world happie: to thee we exiled Children of Eue haue recourse, praying to thee with grones and teares to obtayne for vs of thy virginall child, true humilitie of hart, obedience, and loue of pouertie, wherin alone we apprehend virginitie secure; since euen thyne owne more then Angellicall virginitie had not pleased, had it not bene accompaigned with humilitie, as a great Father dares afferme. And therfor, Monstra te esse matrem. Sumat per te preces, Qui pro nobis natus, Tulit esse Tuus.
2. POINT.
Consid. Let vs yet goe to this heauenly schoole, the stable, to learne the perfect contempt of the world. Christ comes into the world and the world knowes him not; nor will he know the world. Christ comes into the world as into his owne propertie, and it receiues him not, nor will he receiue the world into his familiaritie; but contrarilie doth [Page 37] himselfe, and by his examble, will haue all his, to treade quite contrarie to it, and to make continuall warre against it. His pouertie exclames against its riches; his virginall birth cryes out against its concupiscences; his humble obedience decryes its ambition, and pride of life. These are the Christian documentes, and cryes, of this blessed stable.
Aff. The world, ô Christian, will not know thy Christ, nor doe thou know it, noe more then he did; entertayne noe loue for it; giue noe credit to it, for it seekes but to ingage, and seduce thee; it tells the of I know not what pleasures, but beleeue those that haue bene so vnhappie as to haue tasted what it could afford, and they foūd them nothing els but vanitie of vanitie and affliction of spirite. They foole, but fill not; they allure but feede not, they swell but saciate not, vpon the word of S. Augustine, they are paynefull pleasures, and are not like the ioyes of thy Lord, beleeue it they are not, nor beare they any proportion therwith. The bedd of our harte is too straite, it is not capable of both God and the world. If we be friēdes with it, we must be Gods enemyes. [Page 38] And stil as we begin to loue it, it begins to leaue vs: for it quickly passes by, with all its concupiscences.
Resolution. Liue Iesus then in my hart, and possesse it wholy to himselfe. And may the loue of that bewitching lyer be for euer banished from thence, as the very obiect of my hatred, since it hated my Lord and Master. and he it, &c.
THE SECONDE MEDITATION For the same Day.
I. POINT.
CONSIDER that blessed schoole of the stable is still open, and another most important Christian lesson is to be learnt, which is, vnlesse one renounce all that he doth possesse he cannot be Christs Disciple. The prudence of the flesh is death, and if we liue according to it, dye we must eternally. If we desire to liue to Christ, and with Christ, and follow Christ, we must first deney our selues, dye to our selues, or our owne inclinations; take vp our crosse and follow him! this is [Page 39] the condition of our Christian obligation; there is no meane, Christians must dye to liue. This doth Christ crye out to our hartes, by the rigour of the cold which he endures, by his hard entertaynement, by his scrikes, by his teares, &c. by his humilitie, obedience, pouertie, &c.
Aff. Will we then, or will we not be Christs disciples? Lets examine our immost thoughtes, and discouer our resolutions, and know indeede, in this holy tyme, what they are. Will we not? In vaine then doe we beare the name of a Christian; in vaine were we baptised; in vaine doe we vsurpe the qualitie of spouses, if we will not, euen be seruantes. Or will we! Reade then and marke the condition of our obligation. We cannot be his Disciples vnlesse we renounce all that we possesse. The Goods of body, of mynd, of fortune. Let none deceiue himselfe, this must be done, or nothing is done; as to our eternall possession. Die we must to all these; dye we must to selfe loue, selfe cō ceipt, to our commoditie, our humour, &c. and take vp our Crosse to follow Christ, according to the blessed example which he giues vs in this infancie of his, [Page 40] in his verie first entrie into this world. Nor is it good wishes will doe it, but effectes. Nor can we pay this dutie in part, but it must be wholy done. Vnlesse yee renounce all that you possesse, all, you cannot be my Disciples.
2. POINT
Consider yet in the stable, that the verie beholding of Christ a child preaches forceably to our hartes, that vnlesse we be conuerted, and become litle children, we cannot enter into the kingdome of heauē. Pride cannot ascend with hūble Christ; a bigge swollen hart cannot passe through Christs narrow way which leades to life euerlasting. We must then of necessitie turne newborne childrē together with our newborne Christ. Children I say, which willingly and louingly runne after their father. Loue their mother: Haue noe animositie against their neighbour: putt the same rate vpon a peece of gold and a peece of leade: whose tender hartes are not puffed vp with pride, nor griped with hatred, nor disguised with fictions, but are myld, and simple, sweete and maniable, permitting them selues to be caried whither soener the mother pleaseth. This is the lesson we are to learne of Christ a child.
Aff. If heauen be our ayme then! If Christ be our example: if we intend to liue Christianly indeede, we must putt off the old man, with the inclinations, and impressions which he hath contracted; and putt on the new with Christ who is according to Gods owne hart. The sonne of God (our Christ) is become a child, and we too, be we as old as we will, as learned as we will, be we as wise as Salomons, be we as strong as Samsons, will we nill we, our great hart must stoope, and we must become litle children againe, if we will be Christs. Heauen and earth may passe, but this word of God can neuer passe, vnlesse you become litle children againe, you cannot enter into the kingdome of heauen. Yeald, yeald then my stubborne hart, yeald thy selfe to this blessed example of thy Christ, which by conquering thee will make thee à Conquerour for euer. Runne after thy deare father Christ, as still fearing to fall: tenderly loue thy Catholike mother, and sticke close to the chaste breasts of her counsels: striue to be humble, meeke, docile, litle sollicitous how thou are dealt with: be in fine, as a peece of clay in the porters hands: onely beseeth him to make thee a vessell of honour, not of cōtumelie.
THE SIXTH MEDITATION. The comfortes of the stable.
I. POINT.
CONSIDER that vnder the humble weake and young members of this tender babe, the power of a Diuine Majestie is shrewded. It is God that lyes sucking at this Virgine mothers breastes. He is vayled indeede with the pouertie of vile clothes, and endures the hard and narrow manger, but it is mercy which moued him humbly to it, to thend the lost world might be redeemed. He vseth the strikes of a child, but it is to thend that by them we might auoyde eternall lamentations and gnashing of teeth. He is wrapped in poore clothes, but they serue to wipe away the filth of our sinnes. Hes layd in a manger as the meate of brute-beastes; but he is indeede the fatninge foode of men and Angells.
Aff. Yes my soule, the place wherin thou stands is holy. It is the very Maiestie of heauen which is here: It is the verie God [Page 43] which made thee, who lyes before thee. This stable is his holy temple, These poore apparances which may seeme to hide him from thyne eyes, deliuer him more tenderly to thy hart, for whose loue he lyes thus vayled. So that by how much he descendes lower, by so much, doe thy hopes ascend higher. For what mayst thou not confidently expect from an alpowerfull Lord so humbléd for thy sake? Flye to him with an humble loue, and a perseuerant confidence, and thy redemption is euen at hand. O what mercy doe not these abiect postures speake? what consolation doe not these teares giue? What man can despaire for whom a God weepes?
2. POINT.
Consider that this litle child is constituted Iudge of Heauen and earth by his heauenly father, who takes and teares in peeces the hand writinges of our ancient debtes, and mercifully pardonns all our offences: so that we are freed from our feares of our first Fathers preuarication, wherin all mortalls were inuolued. Behold that Champion present with vs, who frees vs from the yoake of our old Captiuitie, bringing ioy and [Page 44] gladnesse to the mournefull. Cast off thy yoake thou captiue daughter of sion. Thy mylde king is come to abate the prid, and subdue the tyrannie, of his, and our, most furious foe.
Aff. What hopes of safetie, may not the poore criminall iustly haue, when he vnderstands that the Iudge preuents the iudgement day, out of a desire to find an occasion to saue him? when he perceiues that the said Iudge is more inclined to giue, then he to aske mercy. When he causes proclamation to be made. That he comes not to iudge but to saue the world. When he teares the writinges or Euidences which the aduersarie can produce against him. Such a Iudge, ô my poore sinfull soule, may we now find our God, to witt, a Iesus, a Sauiour in this acceptable tyme, in this day of saluation. There is now therfore noe damnation to those that are in Christ Iesus.
Resolution. I will rise therfore out of this, or that badd custome (reflecting vpon it in particular) which I obserue my selfe subiect to. And run to my milde Iudge with an humble confidence, &c.
THE II. MEDITATION For the same day.
I. POINT.
CONSIDER a strange and comfortable change of the hand of the highest, he, who formely spoke onely in qualitie of Lord and master out of the clouds, and out of fire, saying; I am thy Lord, I am thy God: God is a Lord of reuenge, &c. Is now come downe from Maiestie, as it were, and comes downe to vs, and speakes to vs in qualitie of man, yea the mildest of men. Then did his power appeare in the creation of the world, and his infinite wisdome in the gouuerning of it: but to vs, the benignitie and humanitie of God a Sauiour is manifested. He comes in our nature, in qualitie of our brother, that he may shew, as well his brotherly, as fatherly affection and pitie, to the poore man created by him.
Aff. What doth this singular graciousnesse crye out to our hartes but consolamini consolamini, be comforted be comforted my people? I will not the death of a sinner [Page 46] but rather that he be conuerted and liue. Here is now noe dreadfull Iehouah, noe thunder, noe lightening to terrifie thee; but thy mylde Emmanuell, thy God with thee, a meeke, tender, weeping childe; our flesh and our brother who is come to dwell amongst vs. Let not the ancient reproche, (Where is thy God?) be any more a corrasiue vnto thee. For euen here he is, in flesh, like one of vs, There is now noe neede, vpon the hearing of his voyce, to hyde thy selfe with thy first parentes: nay his voyce is the scrikes of a tender babe, farre more apt to begett pitie in mans harte, then to strike it with dreade. He cannot forbeare to loue his owne brethrē, his owne flesh and bloode, his owne bowells.
I. POINT.
Consider that though when I looke vpon my selfe, such as I am indeed, poore, naked, blind, lame, abiect and miserable, I haue more cause of confusion then confidence: Yea, when I represent vnto my selfe the multitude, and greeuousnesse of my sinnes (which can neuer be better knowen thē by the gratnesse of the price, which is sent downe for their redemption) I find my selfe euen waighed [Page 47] downe to hell, and am readie to despaire. Yet the greatnesse of the same price too possesses my hart with stronge hopes of redemption, when I obserue Wisdome it selfe imploye the bloud of the lambe, the bloud of this tender babe, the son of Marie, and the sonne of God, to make a pretious bathe for the cure of my leprosie, I cannot despaire.
Aff. O God what is man that thou dost thus magnifie him? Or the sonne of man, that thou puttest thy heauenly hart vpon him? Is he turned some pretious thing which formerly thou wast not acquainted with? Has he gott some noblenesse of beeing, which issued not from thyne owne hand? Is he not still, dust and ashes, earth, earth, earth, of which thou madst him? Nay but, deare Lord, hath he not added malice to this base matter of which he was made? Had not all flesh corrupted its wayes; so that none did well, not one? Did not multitudes of crymes and abominations stand vp in thy sight, and crye out for reuenge? What proportion is there then bewixt the price and the thinge prized! Betwixt the blood of an innocent sonne, and a sinfull seruant? The blood [Page 48] of a God, and worthlesse man? O too too deare price! ô too plentifull Redemptiō! I can find nothing here but amaysement, and ô Altitudos. And conclude with al the gratitude my soule can conceiue, that thy friends, ô God, are too much honored: and their Principalitie too well established, by this too deare a price,
THE SEAVENTH MEDIT.
I. POINT.
CONSIDER that when man was so heauie harted that he could not ascende. The hart of a God was so gracious that he would descend to him. The earth was too heauie to mount into heauen, but heauen could find a meanes to transport it selfe, as it were, into earth. For is not this Caue a verie heauen indeede, since God here truly Keepes his residence, and hath his quires of Angells singing about him? Where God is, there is his Court, and where the Court is, there are the Courtiers; and where the Courtiers are, there is the dutie of Courtiers exercised, to witt they behold and loue, [Page 49] they loue and behold and with prone adorations singe Sanctus, Sanctus, Sanctus, holy holy holy. This stable then is a very heauen indeede. Venite adoremus.
Affect. Yes, my soule, it is my verie God who lyes in this stable, in this earthly Heauen; the God that made me, that conserues me, that shall iudge me, come downe first to redeeme me, and in his owne person shewe me the way of saluation. It is my God: and if my faith be liuely, I may heare a multitude of the heauenly Armie praysing God, and saying: Glorie in the highest to God, &c. Let vs take a part with them, ô my soule, and singe with the whole endeuour of our harte. We prayse thee: we blesse thee: we adore thee: we glorifie thee: we giue thee thankes for thy great glorie. O Lord God! ô Lambe of God! ô Sonne of the Father, who takest away the sinnes of the world, haue mercy on vs. Who takest away the sinnes of the world, admitt our humble supplication. Yes deare Lord: For thou alone art holy; thou alone art Lord; thou alone art the sonne of the Almightie God.
Resol. I will not then despaire (of ouercoming [Page 50] this or that, &c.) In this Lord, in this sonne of the Almightie, in this sauing Lambe which takes away the sinnes of the world, who comfortes me (though otherwise I be but earth and ashes) I am able to doe all thinges, &c.
THE SECONDE MEDITATION For the same day.
I. POINT.
CONSIDER who are the first Courtiers who are called to this heauenly Celle, this earthly Heauen or Court; and we shall find, that it is not the learned, wise, and riche of the world (that by Christs example we may learne still more and more to contemne the same) but tbe poore, humble, simple, vigilant shephards; who are so separated from the world, that they can hardly be said to haue any commerce with it at all. Christe is sarce yet an houre old amongst vs, and he alreadie begins to sett vpon the worke for which he was sent.. He comes for mans saluation, and man is presently sent for: yea the poorest of men, (the poore [Page 51] shephards) to be spectatours of his pouertie: to witt the Lambe is borne, and it is but fitting that the shephards should giue their attendance.
Aff. Obserue, obserue diligently, ô my soule, the wayes of the Lord thy God, which are still so contrarie to those of the world. When a mother was to be choysen, he cast his eyes vpon an humble handmayde. When diuine prouidence was to prouide a Pallace in earth, for the king of Heauen, it was a poore stable. When Courtiers are to be sent for; the verie first Embasie that Wisdome makes, is not to Kinges and Princes, but to poore contemptible clownes. O strange confusion to the proude Potentates of this world! O singular consolation to the humble, poore, and simple who haue noe commerce with the same! while they neither know the world, nor the world them, nor is worthly of them, they are blest with first visites from God and Angells. Yes deare Sauiour, thou makest well appeare by this first act, that thou art sent indeede to preach to the poore. Riches doe robbe vs of our soules. Learing puffes vs vp with pride. Honors quite transport our hartes [Page 52] to vanitie. In pouertie, and true simplicitie, our soule is safe, and dayly conuerses with God and his Angells. In fine; either haue we choysen well (in this our religious state, &c.) or wisdome it selfe made a badd choyse.
2. POINT.
Consider what Messenger is sent to call these poore sillie soules who are hardly held companie for other men. Noe lesse then an Angell, and he too, accompaigned with whole multitudes of Angells. They were to find the lambe, their God, lesse then man: but they had an Angell before hand to assure them, that how euer they found him, he was noe lesse then both their God. Their simplicitie might haue bene surprised and scandalized by his pouertie, whom the world would not know: but his heauenly Father acknowledged him for his sonne coequall to himselfe, and made one and the same Gloria be sunge to them both, by the multitudes of his heauenly Quiresters, in the poore shephards hearing, assuring them and the world by them, of a great ioy in the birth of a sauiour, who was Christ their Messias. So that they were sent with a lesson, taught by an Angell, to glorifie and [Page 53] adore their God, in the forme of a poore infant swadled in clothes, and layed in a manger.
Aff. O how graciously heauen and earth begin to make acquaintance! O poore sillie man how happie thou art (wouldst thou but once diligently ponder and konw thyne owne happinesse) to see thy hart so courted by a Kinge? Who sends out his ministering Angells to call thee to his presence; who while he is humble and abiect for thy loue, he leaues not to be high to, but still mixeth his humilitie and mildnesse with Maiestie. He is in appearance a poore child; but is in verie deede thy God on high. He is lodged amongst beastes; but his carole is sung by Quires of Angells. Singe with them then, mysoule, Glorie to thy God; to him alone it is due, nor will he giue it to another. Pay that dutie first to him, or noe peace will follow: Iustice and peace. Otherwise we may crye peace, peace, as longe as we will, we shall neuer inioy it, while we remayne in that impietie and iniustice of robbing God of his Glorie.
Resolution. I will then Angellike, sing, say, worke, and doe all my actions to [Page 54] Gods honour and glorie, &c. that I may be partaker of his peace, which passes mans vnderstanding, &c.
THE VIII. MEDITATION. For new-years-day.
I. POINT.
CONSIDER that this good newes, which the Angells told vs these dayes past, of the birth of a sauiour, comes home, this good new yearesday to our vses and profit: being indeede the best new-yeares-gife that Heauen had to giue. For if he were borne for vs, these dayes past, this present day, he is giuen to vs. He is ours then by a double title, and that too the best imaginable: By birthright: nobis natus. Borne for vs: And by Deed of free gift: nobis datus. Giuen to vs.
Affection. O Bountie! Bountie! Bountie! so old! for thou louedst me from all eternitie. And yet so new! for thou, louest me in tyme too, and by the imensitie of thy gift, shewest the imensitie of thy bountie. Learne, my soule, by the greatnesse of this present, the greanesse of the price, [Page 55] which Heauen putts vpon thee. And doe not sell thy selfe to the earth for an vnderualue. Learne by this a holy pride, know that thou art more worth, then any thinge it hath to bestowe. Thou wert told by S. Augustine, that the kingdome of Heauen, being to be sold, was iust worth as much as thou art; but me thinkes, we may add to that rate, since the kinge of Heauen is giuen for thee. Giue thy selfe, and thou shalt haue them both. Ah! make-not away this faire inheritance for a messe of potage, Change not the chaste loues of a heauenly spouse for the bitter Mandragores of the world. The riches of heauen is giuen to thee for thy New yeares gift; giue at least, the pouertie of the earth backe againe. Da teipsum & habebis. Why dost thou stand vpon the price? (striue to haue a good answer to this question) and▪ I hope you will find your selfe forced to conclude a good bargaine, to begin the yeare and say▪
Resolution. God is my gift, himselfe he freely gaue me.
Gods gift I am, and now but Cod shall haue me.
2. POINT.
Consider that this day, [Page 56] our blessed sauiour begins to shew in verie deede he is ours, borne for vs giuen to vs; since he begins to shed his pretious bloud for vs: for the eighth day is come and according to the law he is to be circūcised. The lawgiuer is not subiect to the law: the sonne of God cannot be lyable to sinne: the sonne of a virgine, cannot be subiect to corruption: innocencie hath nothing to doe with the markes of a sinner. And yet the poore innocent lambe without spott, which comes to take away the sinnes of the word, will be branded with the infamous marke of a sinner; not for his owne, buth for our sinnes, sed omnia propter electos saith S. Bernard.
Affect. O my deare Iesus! to what a low degree of humiliation and abiection, and euen scandall of thy selfe, doth loue leade thee? For there will be those, who, while they too clearely reade the a man, by this thy sacred bloud, will deney thy diuinitie. There will be those, who knowing punishement, to be still the punishement of sinne, that by seeing thy punishement, will imagine some cryme in thee. There will be those, who beholding thee with an impious eye, will laugh at a bloodie [Page 57] God; how euer, to pious eyes, it appeares the the greatest misterie and miracle of loue. O heauenly father! this is thyne onely child, in whome thou art so well pleased, who is so innocent, immaculate, vnspotted. Is it for the sinnes of thy people thou hast so strucke him? O man! how doth this action confounde thy pride, and discouer thy selfe to thy selfe? we easily committ sinne, euen in the sight of God: but blushe to appeare sinners in the sight of men &c. Or if we chance to haue that humilitie and iustice in vs, as patïently to suffer reprehension, reproche, or punishement, when we see we are in fault; yet, are their any to be found, who knowes what it meanes to suffer, where we either indeede are, or at least, where we apprehend our selues innocent? That, euen best, Christians, are content to leaue to Christ alone.
THE SECONDE MEDITATION. For the same day.
II. POINT.
CONSIDER Virgines, consider Christians, old and young, and all [Page 58] that hope to be saued by the blood of Christ, what these sacred dropes, which fall from our Christ, say to our hartes. What doe they say (vnlesse our harts be of stone) but I will (and begge by this example without example, where noe law obliged, noe debt was due) your patience, your mortification, your resignation, your obedience, your humiliation? You call me Abba pater, father, father; and I am so: show the dutie of children then by following your fathers footstepps. You call me Lord, and I am so: make good then the dutie of seruantes, in accomplishing the will of your Lord. I will obedience &c. not will-worshippe; not sacryfices of your owne inuention, and choyce. And this irreuocable will and Conuenant of myne, I write downe in letters of myne owne blood, that louinge children may neuer forgett it.
Affect. Noe my soule, ther was indeed noe connection betwixt an innocent Sauiour, and the markes of a sinner: noe necessitie for a God to imploy this paynefull and shamfull meanes (who had a thousand other ways in his wisdome to haue performed the worke of mans redemption) [Page 59] but to teach vs patience, with what euer might befall vs, seem it neuer so litle sutable to the thoughtes we may haue of our owne innocencie. Mortification, by suffering some corporall payne, be it by our owne, or some other hand; be it by accident, sicknesse, or otherwise. Obedience, whether to our superiours as we are bounde &c. Or euen to euery creature for charities sake, where there appeares noe other obligation. And conceiue we alwayes heare Christ, by this example, say vnto our hartes: what great matter is it &c. if you being but durt and askes, subiect your selues to man, for Gods fake, since I who am omnipotent, became humbly subiect to man for your sakes? O dust, learne of me to obey. Learne of me, ô earth and clay, to humble thy selfe, and caste thy selfe, vnder the feete of all men for my Loue.
Consider Yet further that the heauenly dropps of blood which fall from a God, speake more powerfully to pious hartes, then Malachie to the people of Israel, saying: dilexi v [...]s: I haue loued you. That is, I haue, doe, and shall loue you; since there is neither tyme past, nor tyme to [Page 60] come, with God. I haue loued you from eternitie, and thence I am come in tyme to saue you. I doe loue you in tyme present, and thence I giue the first dropps of my bloud for you. I wil loue you in tyme to come, and will powre out my hartes bloud for you; in earnest wherof I now lay downe these dropps. I haue loued you, and so called you by preuenting grace, while you thought not of it. I doe loue you, and so assiste you by cooperating grace. I will loue you, and so make my subsequent grace accompaignie you to the end; and for assurance of this, I now pay downe these dropps.
Affec. O how wonderfully thou hast loued vs, ô heâuenly Father, since for our sakes thou didst not euen spare thyne owne onely sonne! How tenderly didst thou loue vs, ô dearely beloued sonne of the Almightie, who for our sakes, didst not refuse that paynefull imployment, but dost, euen so airely, testifie the excesse of thy loue, by the loss of thy blood? By which deare pledges, being partes of the price of my Redemption, I apprehende it euen neere at hand. Let Israel now say that he is good, that his mercy is for [Page 61] euer. Let the house of Aaron now say, that his mercy is for euer. Come lets loue him, lets loue him, we that are redeemed by his bloude, because his mercyes are for euer. Let our tongues publish his loue, and mercy; let our hartes loue and prayse him; and let our verie bowels pronounce, ô Lord, who is like to thee! Inable vs, deare Iesus, to vnderstand, descerne, and reuerence, with due honour, this admirable misterie of pietie, which is manifested in the flesh, hath appeared to the Angells, is preached to the gentils, is beleeued by the world, and this day, is signed in bloud, Venite adoremus.
THE FIRST MEDITATION FOR THE. Day after new yeares-Day of the name of IESVS.
I. POINT.
COnsider. That though all the names, vsed by men to signifie the Deitie, were from all eternitie, are in tyme, and shall for euer, be most worthily, blessed, praysed, and admired by men and Angells: [Page 62] yet to vs Christians, the name of our Christ, IESVS, by which he was called this day, is by iustest right most deare and praise-worthy. For whether we vse the word, Elin, which signifies. God, and is interpreted strong: Elion, which signifies High: or Adonai, which we interprete Lord: or Saddai which may be called Almightie, or els, Iehouah, which the Hebrewes esteemed ineffable: none of them intimates so much, and so present consolation to vs poore sinners, as doth our myld Emmanuel, which signifies, our God with vs: our Iesus, a Sauiour, who begins euen to powre out his pretious bloode for vs.
Affection. Be all thy names, ô great Lord God, praysed, preached, admired, magnified, sanctified for euer, by men and Angells, and all thy creatures in generall, whether they signifie, strength, power, Maiestie, Omnipotencie, immensitie, infinitie, or what euer els, which we can in noe sorte expresse, nor euen by imagination conceiue: so vastly great, so ineffable, so inconceiuable is the Lord and Master whom we serue! Yet most deare Sauiour Iesus, be thy most [Page 63] mellifluous name, as neerer to my eyes and interests, so alwayes neerer and dearer so my hart. Be that sauing and sanctifying name, cherished, and sanctfied by vs poore miscrable sinners, aboue all other names: because thou, o deare lambe, who wast slayne for me, is most worthy of glorie and honour, and benediction, and all that euer my narrow hart is able to deuise &c.
2. POINT.
Consider that all the names we reade, intimate either power and Maiestie; or grace and mercy: according to that of the Royall Prophete: I haue heard these thinges: Power is Gods, and mercy is thyne, ô Lord. According to his Maiestie his name is holy and terrible: But this new name, IESVS, which is giuen to him in earth, signifies nothing but mildnesse, mercy and saluation: for the name of IESVS, saith your holy Father, is a sweete name, a delightfull name, a name of deare consolation, and blessed hope to the sinner. Nay, it doth not so much speake comfort, and confirme our hopes, as euen disclose the bowells of the heauenly childs mercy, while he lays downe his bloude to take vp a name of mercy: For [Page 64] the day was come that the child should be cir; cumcised, and his name was called IESVS.
Affection. When I heare those great, and dreadfull names of power and maiestie, I am euen strucke with astonishment, and I am readie to hide my selfe, with Adam, from the face of Gods wroth. Marrie when I heare of a milde Emmanuel, an innocent Lambe, a meeke, tender, young child, Iesus the sonne of Marie, that honie-name, that oyle powred out, my feares vanish, and my hart conceiues a strange, and strong confidence, and boldly and ioyfully I approche to my younge brother. For in him, I discouer Maiestie and mildnesse matched togeither, in the same seate or subiect: I obserue Iustice and Peace mett togeither in him, and giueing each other mutually sweete kisses of reconcilement. And my hart can harbour no other thoughtes, but of peace and reconcilement togeither with them; and still it pronounceth with heauenly ioy and Iubilie.
THE II. MEDITATION For the same day.
I. POINT.
CONSIDER that this name of Iesus, was not imposed by Marie, or Ioseph, or euen by an Angell, but God the father, who best knew the dignitie of it, imposed it himselfe by the ministerie of an Angell. Nor is it a name pointing out some proprietie onely, as those others, Christ, Pastor, Lion, Lambe, Rocke, doore, vine, way &c. but it is his owne proper name, and properly speaking, that he, and noe other, comes to deliuer the people from their sinnes.
Affect. Noe, my deare Sauiour Iesus, it is thou thy selfe that hast raysed to thy selfe a name of glorie, by the redemption of thy people. Abraham hath not knowen vs, and Israel hath bene ignorant of vs: but thou art our Father, our Redeemer; from the beginning is this blessed name of thyne. Thou art indeede, our Christ, our anoynted king, tis most true: thou art our Pastour, to bring backe vs lost [Page 66] sheepe vpon thyne owne shoulders: thou art a Lion of the tribe of Iuda, to conquer for vs: thou art the Lambe who takest away the sinnes of the world: thou the Rocke vpon which we safely build: thou the Doore by which alone we enter into life: thou the true vine producing wine begetting virgins: thou the way by which we securely walke towards eternitie; but this new name Iesus, is the onely name vnder heauen, wherby we ought to be saued. Be therfor, Iesus, to me, and saue me. Amen.
2. POINT.
Consider that he had not this name neither, by course or chance, nor yet by free gift, but he purchaced it at a deare rate, acquisiuit sanguine suo, with the price of his owne pretious bloude (whence we are rightly called a purchaced people) and so he begins not to enter into the possession of that name, till he putt downe the first dropps, as the earnest penny. Loe then how properly, iustly, and mercifully for vs, this name of Iesus is his.
Affect. He was ours, both by birth, and free guift, Nobis natus, nobis datus: borne for vs, giuen to vs. But we, though otherwise [Page 67] his owne by the right of creation, are not his but at a deare rate, the price of his pretious bloud: for it is true that we were bought, or redeemed, pretio magno, by a huge deare price, so that the tender Lambe which was slayne, hath iustest title to this saueing name, Iesus, which name conteynes all names; is aboue all names; yea is indeede, all in all: workes all, deliuers all &c. And yet, ô singular goodnesse! infinite loue! ineffable mercy! he's ours, he's our owne: borne for vs, giuen to vs: all spent vpon vs. All is ours then: yet we are his too. Nos autem Christi, but we are Christ's assures great S. Paule. We Christs! Christ all ours! ô blessed coniunction! What a peruersitie then were it, to sell away, for moments of pleasure, euen what is not our owne; which was purchaced at so huge a rate, to the Diuell, Gods and our owne, most mortall enemye!
MEDITATIONS OF the Epiphanie. Or Manifestation of our Sauiour.
THE FIRST MEDITATION
Of Christian ioyes in the multiplied feastes of Christ in the Catholike Church. THE FIRST POINT.
CONSIDER how Gods sweete prouidence, by the blessed practise of his holy Catholike Church, goes on, continuing our Christian ioyes, by the neerely neighbouring solemnities of his Christ; who hauing bene mercifully borne for vs on Christmas-day, and the eight day after, graciously giuen to vs, this glorious day, is manifested to all the world, in the persons of the three kinges, the first fruites of the Gentils, wherin we were all comprised.
Affection. O my soule! how happie are we to haue gotten within the bosome of [Page 69] that Catholike mother: who neuer ceaseth to allure on her children with milke and honie, to run after her sweete spouse? Now, saith she, he is borne for vs: presently after, he is giuen to vs; and now againe, on this blessed day, he is manifested, and made knowen to vs, and all the world. And thus still by her multiplied solemnities of Christ, she magnifies our Christian ioyes: she rowses vp our drowsinesse, and awakes Iesus, who sometymes sleepes in vs: that is, she excites our faith, quickens our hope, inflames our charitie, while she renewes the happie memorie of our young Emmanuel, by proposing him againe and againe to our thoughtes. Be he for euer blest, who takes vs mercifully into the communion of this happinesse. And let vs, my soule, neuer forgette, but alwayes giue hartie thankes, for so greate a dignation.
Of Christian ioyes in the happie beginning of Christs raigne. II. POINT.
CONSIDER what hartie ioy we should haue (had we the hartes of [Page 70] children, and as truly desired that Christs kingdome should indeede come, as we continually begge it euerie day in our prayers, saying: thy kingdome come) when we see so happie an ouerture made by the vocation of the three kinges, towards the aduancement and increase of Christ his Church and raigne? When we see, I say, our newborne kinge of the Iewes, not onely diuulged within the narrow circuite of Iewrie by sillie shephards, but published, and made knowen to all nations by wise kinges; so that, generally, all kinges and nations haue euer since flocked into his saueing fold, and cheerefully haue put downe their scepters and crownes in homage, at his sacred feete.
Aff. Exult, my soule; exult thou race of the Gētils; because our light is come, and the sunne of Gods glorie begins to shine in our Land; true light of light appeares to those that longe satt in darknesse and in the shadowe of death. Noe my soule, God is not the God of the Iewes alone, but of the Gentils also; his name is not great in Israel, onely, but euen all ouer the world. Nay the perfidious and disloyall Synagogue, is this day repudiated [Page 71] and the Gentil is espoused. By the faithfull Gentil, thy kingdome, ô deare Sauiour, is dilated ouer all the face of the earth, and thy raigne, shall dure for euer. And therfor, ô all ye nations clappe hands, make iubilation to God in the voyce of exultation: singe ye to our God, singe ye: singe ye to our Kinge, singe ye: because God is Kinge of all the earth, singe ye wisely. The Princes of the people are gathered togeither with the God of Abraham, he shall raigne ouer the Gentils. Thus did the kinglie Prophete teach vs Christian Gentils to singe, so long agoe.
THE SECONDE MEDITATION.
Of the vocation of the Gentils in the three Kinges. I. POINT.
CONSIDER that our pious and mercifull Lord, not being the God of the Iewes onely, but also of the Gentils (who will all men to be saued, and to come to the knowledge of the truth) limites not the riches of his goodnesse within the confines of Iewrie, but will haue them extended to all the world: so that he calls [Page 72] not the Iewes onely in the persons of the shepheards; but the Gentils also in the persons of the Kinges. If he had promises for those, he is not without blessings neither for these. If he haue Angells in aboundāce to call those; he wants not starrs to conduct these to his royall presence; testifying by them both, that he is noe acceptour of persons, but loues Iewe and Gentil, vnlearned and learned, poore and rich, and breathes, by the holy Ghost, where he pleaseth, subduing what hartes he pleaseth, to his seruice.
Affection. Let vs then, o my soule, imitating Gods mercyes, extende the assistance of our obsecrations, prayers, postulations, thankes-giuinges to all men: to Iewe and Gentil; to such as are farre off, and such as are neere hand, to such as are in the Church, and such as are out of it, to poore and riche, to kinges and Potentates, be they friends or foes, protectours or persecutours: For this is good and acceptable before God our Sauiour. (For alas what doe we know that we hate not a brother, while we thinke onely to hate an enemie?) Let vs pray, I say, first for our domestikes in faith, that they may increase in [Page 73] grace, ad haue the gift of perseuerance. Next for those that yet beleeue not, vt ex nolentibus fiant volentes, that of such as will not beleeue, they may, by Gods grace, be made beleeuers, sayinge with the holy Church, etiam rebelles compelle voluntates, compelle euen those rebelliouswills; that obstinacie and blindnesse being subdued, Turke, Iewe, and Gentil, may be but one flocke and fold.
How the kinges were called to Iesus. II. POINT.
CONSIDER how the kinges came, and we shall presently find that our attentions are stopt by the Euangelist, with a word inciting to admiration. Ecce, behold, saith S. Matthew, there came sages from the cast to Hierusalem. Nor is it without wonder indeede, that wise men should leaue their countrie, to come a greate iorney, to a forraigne land which had nothing common with them. And yet their errand seemes more strange. They came &c. saying: where is he who is borne the kinge of the Iewes? A demande, which, [Page 74] in likelyhoode, might haue cost them their liues. And yet their motiue seemes most strange of all; for, say they, we haue seene his starre in the east. Should wise men, and Kinges, leaue their Kingdomes, vpon the onely sight of a starre, to looke out one borne the Kinge of the Iewes, and that in the midst of Iewrie, where another Kinge alreadie raigned?
Affection. O my soule, what can we find here but admirations with S. Paule? O the highnesse of the riches of the wisdome, and knowledge of God? How incomprehensible are his iudgements, how inscrutable are his wayes! What doe we find, I say, but effects of Gods great mercy strangly and strongly working? For certainly, their iorney, their demande, their motiue, appeare litle lesse then madnesses in the eyes of men; while yet, in the eyes of God they are effectes of grace, and heauenly wisdome. For the starre which they saw exteriourly, was seconded by the grace which they felt interiourly: and thence they vndertooke the iorney; the grace of the holy Ghost knowing noe sluggish delayes. The grace which they felt was a powerfull and conquering grace, and [Page 75] thence they feared not to aske for the kinge of the Iewes, euen in the face of the Tyrant. The starre which they saw, was the light of faith, and thence they giue for their reason, a thinge which reason is not acquainted with, an obscure, yet conuinceing argument, of thinges which appeare not.
THE THIRD MEDITATION.
How admirable the kinges calling was. I. POINT.
CONSIDER againe, with wonderment, this strange proceeding of the kinges: Abraham, its true, went out of his countrie too, his kindred, and his fathers house, and he was both admirable and prayse worthy therin. Howbeit this seemes farre to exceede that. Abraham went out, because he was commanded; because he was promised to haue another certaine place appointed him; because he had assurances giuen by God that he should be magnified &c. But they, had neither commande to goe; nor place appointed whither to goe; nor stayd they in [Page 76] any danger at home; nor were they allured with any adunatagious promises abrode: but contrarily they were as free to stay, as goe; they knew not whither they went, nor whether they should find what they sought. And they were withall so farre from ayming at aduantage or securitie, that contrarily they ran into apparent danger, and were readier to giue then to take, as appeared by the presentes they brought: and yet those sages came to Hierusalem vnder the guidance of one onely starre.
Affection. Admire, my soule, the wonderfull effectes of the hand of the most High: admire the wholy disinterressed, and truly kinglie hartes of these holy kinges. Who, while they were noe way necessitated, noe way commanded, so freely vpon the sommons of one starre, left their countries and all, and came to him to whom none comes, vnlesse first drawen by his heauenly father. And yet how many starres haue we, and we stirre not? how many kind inuitations, and we answere not? How many heauenly callings toward Iesus, and alas, we turne a deafeeare to them. But doe not so my [Page 77] soule, doe not so: the neglect of heauenly fauours iustly irritates the bountifull Benefactour. If we be not able to goe before others by our good example, lets not fayle, at least, to follow them. Run on, run on, by the holy example of the kinges, whither diuine inspirations, which continually lay seidge to our hartes, (as so many heauenly messengers) doe leade vs. Lets be faithfull in this behalfe, and when ere the Bridegrome knockes, lets lay open our hartes, and leaue them wholy at his dispose: neither expecting commands, nor questioning the manner how: Neither ayming at gaynes, nor fearing or flying labour, losse nor danger. All is safe and gaynfull enough, where Iesus leades, and Iesus is looked for.
That the kinges proceedinges are our lessons. II. POINT.
CONSIDER that this proceeding of the first fruites of the Gentils, was to be a leading lesson to all their posteritie. They had their starrs, and so haue we. They obeyed their starre, and so must [Page 78] we; if we intend happily to find out Iesus. Our starrs are the light of reason, hightened by the light of grace, and holy inspirations, vnder our Superiours directions. These we are to follow, nor doe we euer fayle in it, but we swarue from the way, or loyter in the way Had the shephards bene ledd out of their owne countrie, they had bene misledd, lost much labour, & mist of Christ. As the kinges, if they had stayd in their owne countries, while their starre led them out of it to Bethleem, had not found him. There are many mansions in Gods Kingdome, and he will haue vs ledd to them, by the wayes he pleases to marke vs out. This is his blissed pleasure, which he pleases to make knowen to our hartes by frequent inspirations.
Affection. We must not, my soule, expect the priuiledge of being called by name, as was S. Paule: whether it be to relinquish our old badd wayes and inclinations; to find out Christ; or to follow him being already found. It is sufficient for vs to follow our owne starrs: to obserue whē the spouse knockes at the doore of our hartes, and to be readie to open, [Page 79] by the assistance of his grace, who stands knocking there. My soule, my soule, is it not by his mercy who made vs, that we hope to be saued? Were it nor reason then, we should follow his counsells which he manifests to vs by his inspirations? And if it be reason to follow them, by what reason doe we, or can we, neglect them?
THE IV. MEDITATION.
That we must cooperate with Gods grace. I. POINT.
CONSIDER yet further: that it is not enough to obserue the starre with the Kinges, and to heare the knocke of the spouse, but we must also with them, aske, seeke, knocke at the gate. We must not onely, I say, heare the knocke or touche of his holy inspirations at our hartes, but we must mutually knocke at that diuine harte of his, by frequent and feruent prayers, crying out with the Kinge and Prophete, conuert me ô Lord, and I will be conuerted: draw me after thee, and we will run: and, with our Kinges, all [Page 80] through the streetes of Hierusalem: where is he, who is borne the Kinge of the Iewes: for we haue seene his starre, we haue heard the voyce of our beloued by frequent inspirations, and to what end, but to leade vs to his loue?
Affection. Yes, my soule, we may dissemble it, but we cannot deney it, euen we too haue seene his starre, we haue heard his voyce, and he hath said vnto our hartes, I am thy saluation; and he hath said it so that we haue heard it, and haue taken iorney vpon it: countrie, parentes, friendes, with all the fawning allurements of the world are forsaken. And what is now our expectation? Is it not our Lord, my soule? Is not he the whole part and portion of our inheritance? Is not he the whole substance we haue left vs? Ah! hauinge left all, by the assistance of his grace, to finde him, lets make that our busines. If we suffer our selues for lacke of cooperation to be frustrated of that expectation, in vaine behold we the starre, in vaine began we to run, in vaine doe we lead a life which leades, not, indeede, to Iesus, but to death.
How we ought to cooperate with grace in seeking Iesus, by the example of the Kinges. THE II. POINT.
CONSIDER that the Kinges are not onely diligent and punctuall in setting vpon the search of Iesus, vpon the first light of faith that appeares to them, expressed by those words of the Euangelist: we saw his starre in the east, and we came: we saw and we came: noe curious disputes; noe sluggish delayes; noe vaine respects or interrestes retarding them; but they seeke him with great patience, suffering the labour and incommodities of the longe iorney of 800. myles; as also with great resolution and courage, not fearing to inquire for him in the midest of Hierusalem, saying: where is he who is borne the Kinge of the Iewes?
Affection. Ah, my soule, is it not our vndertaking too, and intention, as well as the dutie of our whole life to seeke for Christ with them? Yea, and as longe as we can sitt quietly at home without trouble, doe we not desire to find him and to [Page 82] reioyce in him? But alas! as soone as the labours of a longe iorney (our life) in our apprehension, represente themselues vnto vs: when once temptations, and dangers, and humane respects, begin to stand in our way, our patience fayles, our courage forsakes vs, we fall to sleepe, or murmure; our life is irk some to vs, and we are almost readie to giue ouer our iorney in the mide-way. Alas, my soule, thus it sometymes fares with vs. And why? because we seeke not our new-borne Kinge, with an entire, but a diuided harte, allowing a part of it for him, and a part for the world, and thence cupiditie taking off from charitie, weake charitie finds not his yoake sweete and his burden light, as it is indeede to true louers. We will therfor continually pray that he who gaue the will to seeke him, would so increase charitie, that we may haue patience and courage to find him.
THE V. MEDITATION.
How longe we ought to seeke him. THE I. POINT.
CONSIDER yet further, that our kingly Guides seeke him with perseuerance to the end; putting noe other limite to their inquirie, but the finding him out whom they seeke for. Seeke our Lord saith the royall Psalmist, while he may be found, seeke his face al wayes; not onely in the sunshine of prosperitie: and spirituall comfort: but also (and then especially) in the darknesse of aduersitie, and drinesse of spirit: As well while the starre shines, as disappeares. While it shines, and vshers their stepps, they springe on with speede: while it disappeares they loose not courage, nor leaue off their happie enterprise; but in the absence of their heauenly Guide, they haue recourse to earthly ones demanding of the scribes, where is he who is borne the kinge of the Iewes?
Affection. Deare Lord, if thou daignest to leade vs on in the way of thy search, and thy loue, by the powerfull light and [Page 84] heate of thy grace, be thou euer blessed. And if it be thy pleasure to withdrawe for a tyme, the comfort of thy presence, and leaue vs to tryall, be thou also blessed. If thou dost voutchsafe to draw vs, we will run in the odour of thy parfumes: and if it please thee to leaue vs in drinesse and desolation by thyne absence, we will neuer cease, for all that, to cry out continually? where is he, where is he, who is borne the kinge of the Iewes. Hauing still recourse to Heauen and earth. To earth, by taking counsell of our Superiours, Directours, and Pastours: to Heauen, with an intire submission, dependāce, and absolute confidence that our Redeemour liues, and will in due tyme deliuer vs; that the starre will appeare againe, and conduct vs to the place where the child is, and multiplie our ioyes, as well as theirs, with a huge increase of ioye, gaudio magno valde.
Where we are to seeke Iesus. II. POINT.
CONSIDER that the kinges find not him (who is borne the king of the [Page 85] Iewes) in Hierusalem, where they sought him, and where, humanely speaking, he was most likely to be found, in Hierusalem I say, that cherished citie, which was preferred beforre all the Tabernacles of Iacob: nor in the stately Pallaces of Kinges, (how euer he was the kinge of kinges, and sought by kinges too) but in an obscure village, but in a poore groate or caue, a resort for brute beastes: but in a manger; vpon a locke of hay, betwixt an oxe and an Asse. So found they the young kinge of the Iewes lodged.
Affection. My soule. is it not true that we often seeke Iesus in magnis & mirabilibus supra se, in great and wonderfull things which are placed aboue our reach? In high contemplations and visions which we are not capable of? In thinges most specious and glorious, and best suteing with our owne inclinations and fancies? Wheras our humble kinge Iesus, is both more surely, and safely found in pouertie, subiection, solitude, and disiunction from the world: in humble lodginges: meane clothes, poore compaignie: and in the totall abandonnement of our selues, and iudgementes, into the [Page 86] hands and directions of Superiours. Thus he exposed himselfe to be found, by a graciousnesse which passes the comprehension of man and Angell. Thus the good Kinges find him: Thus seeke him, my soule, and we shall not fayle to find him, a God to adore; a kinge to protect; a man to imitate, imbrace, and loue.
THE VI. MEDITATION.
Where or in what compagny Iesus is to be sought. I. POINT.
CONSIDER that they found the child Iesus with Marie his mother, saith the Euangelist. Had they sought Marie alone without Iesus, or not for Iesus, they had mistaken their way indeede, since that she though his mother, is but otherwise his creature, while they seeke the Creatour. And had they sought him who was borne the king of the iewes, without, or otherwise then in her companie who was the Queene mother that bore him, they would not so happily haue found him. But in seeking the one they found [Page 87] both. To witt they had alwayes a neere relation. Noe sooner was the sonne of God determined to be the redeemour of the world, but Marie is looked vpon to be the mother of that sonne, and sauiour! noe sooner was he conceiued of the Holy Ghost, but he was conceiued and found in Maries sacred wombe: noe sooner borne, but found at her breastes: all his life tyme he was found with her, and at his death she was not separated from him.
Affection. Let IESVS then, my soule, be our cheife and last ayme and end, since all our actions which haue not him for their end are aymed by the marke, he being that souueraigne good which our hartes incessantly seeke after. Yet lets not feare withall to make Marie the meanes to haue accesse to him. How euer the Kinges misse not of him, it is in her armes they find him. How euer the Scriptures, and Prophetes, and Preistes of the Law point them out the way, it is by her ministerie, and fauour, they come to the blessed sight of him. Its her priuiledge in shewing him to shew what's her owne. Shew thy selfe then to be a mother, Blessed Lady, let our prayer by thy meanes be admitted by him, who [Page 88] being borne for vs voutchsafed to be thyne. Shew vs, shew vs thy IESVS, that blessed fruite of thy womhe, not after; his exile onely, but euen nowe especially, while we liue in this heauie banishment.
That Iesus ought to be sought with pietie. II. POINT.
CONSIDER that as the Kinges vndertooke their iorney with much diligence and punctualitie; and pursued it with great patience and resolution; so they conclude it with noe lesse pietie and religiousnesse. They haue left their Kingdomes, wiues, and children, with hopes to find a Kinge, a Sauiour, a God: and in the end of their iorney they onely meete with, to the eyes of flesh, a poore stable, a poore manger, and a poore mayde, with a poore sucking child at her breastes. But to the eyes of their pietie, with which they looked vppon him, they discouer a Kinge, a God, vnder the forme of a seruant, a man, and falling downe they adore him.
Affection. O happie Kinges. great is your faith which leaues all the world euer [Page 89] after to admire it, as we worthily doe this day! But ô the goodnesse and mercie and power of God, whose free grace it was which wrought in their hartes both the will and performance, of this great acte of faith! They were not the keepers of the law & Prophetes as were the iewes. They had not seene and heard the admirable workes and wonders of his life and passion, wherby he proued himselfe both God and man, as we haue; and yet falling downe they adore him. O my soule, let neuer the excessiue, and almost incredible, greatnesse of the benefit, discredite, as it were, the bountifull benefactour, but by how much more his loue doth exinanite him, and make him appeare lesse then himselfe in his life and passion, let vs by so much more beleeue, blesse, loue, and adore him for euer: because for vs it was that he was so lowe layd, for vs the cribbe, the manger, the hay, &c.
THE VII. MEDITATION.
With what puritie of intention Iesus ought to be sought. THE .I POINT.
CONSIDER that the Kinges come not onely out of their countrie accompagned with patience, courage, and perseuerance to find him, and religiousnesse and pietie to beleeue in him, but also with puritie of intention (that one necessarie thinge without which the best of our actions are spoyled) for his owne sake, to pay him a debt of souueraigne worshippe due to himselfe alone We came, say they (not to find ease, safetie orriches, which we inioyed at home: nor to seeke new kingdomes, while we left our owne) but onely to find the new borne kinge of the iewes, to acknowledge him to be the kinge of kinges; and our selues, and all the kinges of the earth, to be his vassals, in a word we came to adore him.
Affection. Learne, my soule, learne neuer to seeke God for any other motiue [Page 91] then himselfe. Let vs alwayes seeke him, to the end we may adore him, that is to cast our selues at his feete, acknowedging him to be all, and our selues nothing at all. Ah while we may doe all our workes for a kinge, why will we loose them vpō any lesse worthy obiect? While all our loue is but too little for him alone, why wil we disperse it vpon creatures? Heauen and earth can afford nothing cō tentfull to the good Prophete but God himselfe. Such let our resolutions be, my soule, in all our patience, perseuerance, and actes of pietie, saying with sainte Augustin. Thee I will, thee I seeke, thee I hope for; my hart hath said to thee, I haue sought thy countenance, Lord, thy countenance will I seeke. Lets fixe vpon this, if we desire to be happie: lets ayme at noe other thinge then this, this alone will abundantly suffice.
How being found he ought to be adored. II. POINT-
CONSIDER how the good Kinges make their approches to Christ, and [Page 92] fall downe before him after the true Christian way: not in word and discourse but in worke and truth The Euangelists make mention of noe one word they vsed. Nor was it indecde so sutable to vse words in the presēce of the eternall WORD which lay speachlesse: nor doe they doubt but that he could read their hartes in presence, which he had powerfully touched at so great a distance. But their workes, by mysterious presentes, speake their hartes and errands. By gold they proclame a Kinge, by frank-incense they professe a God; by myrre they declare a man.
Affect. O, my soule, let vs diligently looke vpon these progenitours of ours, these Presidentes of our faith. Let vs, I say, looke vpon their Christian behauiour and striue to imitate them. Let not so much words, as hartes, speake our humble sutes, and true submissions. Where we meete with the eternall word silenced, lets adore him in silence, silence being the worshippe of iustice. Let the gold of our hartie loue, that burning gold of S. Iohn the Euangelist, publish him the Kinge of our hartes, ouer which we wish his absolute raigne. Let out feruent sighes, and [Page 93] sobbes, and incessant breathinges after him, be our frankincense, testifying that he is the God and Authour of our beeing in whom we liue, moue, and are, all that we are. And let the myrre of our mortifications, and cheerefull sufferances, declare to all the world that he is the man that suffered and dyed for vs, leauing vs an example of patient suffering, which his blessed will is We should follow. Ah! thus doe; these words of workes, and hart, and willing suffering, speake lowdest, and most effectually in the eares of God.
THE VIII MEDITATION
That the kinges historie representes ours. I. POINT.
CONSIDER, and in the three Kinges historie reade our owne, in their happines obserue our owne felicitie. For were we not all deade in sinne▪ which had dispersed it selfe ouer all the veynes of mankinde? were we not benighted in infidelitie and lay wounded, & impotent, blind, naked, lame, poore and miserable? [Page 94] were we not borne in a forraigne land, farre from Bethleem? where few seeke Christ, fewer knowe or care for him? was not Herode the persecutor in our way, who pretended to adore him, but indeed hated his memorie? Had we not, by his gift, not onely the grace to beleeue in him, but the courage to be readie to suffer for him; and the resolution to leaue parentes, countrie, and all that was deare to vs, to find him in pouertie, obedience, chastitie, in a land which we knew not?
Affection. Lets giue glorie to God and let the memorie of these blissings of preference, take vpp the whole capacitie of our hartes. We were borne in the midest of a peruerse and incredulous generation, and yet we were culd out of it, that we might not perish with it. Not by chance (nor is there any chance with God) but by choyce; not because we loued him first, but he vs, and therfor he drew vs taking mercy on vs. Not because we willed or run, but because he would haue mercy vpon whom he would haue mercy. Say then, my soule, but say it hartily and incessantly with the Psalmist. I wil singe the mercies of our Lord for euer: I will sound out [Page 95] his prayse from generation to generation; and let all the world know by the odour of our life, our workes, and sufferings, how great thinges he hath done to vs poore creatures of his, which he hath not done to all nations.
The diuers operations of two Natures in one Person. II. POINT.
CONSIDER the blessed & comfortable mixture of the diuers operations, and demonstrations of two Natures in one and the same Person. As man he lyes betwixt an oxe and an asse, in miserie: Yet as God he forgetts not his maiestie: but commands his Angells to call the shephards to adore him: As man, he is subiect to childish scriks and teares. But as God, the Angells singe his Gloria. As man, he seemes neglected, vnknowen, vnconsidered by all Iewrie. But as God, he strikes terrour into all the Iewes Herode and all Hierusalem with him, are troubled at his birth. As man, the Kinges find him the Kinge of the Iewes, whom they came so farre to seeke, in a [Page 96] poore caue, accompanied with a poore mayde, and their eyes reade him such as they see him, a poore child. But looking vpon his starre their constant guide they conclude him a powerful God whom the starrs obeye, and their harts instantly breath after.
Affection. Be thou euer blessed, and magnified, ô my lowe and mightie, my abiect and powerfull Lord. Thou art lowe, to come downe to my pouertie; high to rayse my thoughtes & hopes towards thy riches Lowe for my instruction, and humiliation: high for my protection and defence, Lowe to teach my proude hart that all greatnesse ought to subiect it selfe to this admirable humilitie of thyne. High, to be our true refuge in all our weaknesses & deiections: but lowe to conuince our hartes, that the true highth of a Christian, is to be humble and lowe, with, and for his Christ. When I am infirme then I am powerfull, saith the great S. Paule.
AN ENTERTAYNEMENT FOR EASTER.
THE I. MEDITATION.
The I. Christian ioy. I. POINT.
CONSIDER that though the great God of all consolation suffers his seruants to fall into afflictions, desolations and sorrowes, yet they are not continuall. If there be mourning at night, there is ioy in the morning, yea and euen in the mourning too. The dolourous dayes, past were spent in following our deare Sauiour, who suffered death it selfe for our loue, while we looked but on. Or if we euen dyed with him, in our pious desires and resolutions, or seemed to indure worse then death it selfe, by our frequent and tormenting temptations, they will not proue to death, but to Gods glory and our beatitude: they will produce more plentifull ioyes in rysing with him. For harke, while the teares are yet in our eyes for him being deade, an Angell assures vs he [Page 98] liues, and liues to dye noe more, but to raigne. He is rysen, he is not here.
Affection. Sing then, my soule, Alleluya, Alleluya, Alleluya, Christ is truly rysen. That he dyed, he dyed but once, and for our sinnes: but that he now liues, he liues to God, the life of glorie for euer. His sufferances were but for a tyme: but his life and ioyes, and in him ours too, are for all eternitie. Alleluia, Alleluia, Alleluia. If he seemed forsaken, it was but for a moment, and that for our consolation, for our example, to assure vs, that seeme we neuer so forsaken, suffering with Christ, we shall ryse with Christ in newnesse of life, to a better life, the life of grace, the life of glorie. Alleluia, Alleluya, Alleluia.
II. POINT.
CONSIDERATION. He is rysen, he is not here. Noe, for Magdalene and the rest of the good women who had carefully obserued where he was layd: and who, as earely as carefully sought to find him where they had seene him layd, find indeede the monument open, but misse of their Masters body, nor know they where they are to find it. Marie spies two Angells, [Page 99] but misses of the Lord of Angells, till she heares Marie pronounced, and so see's and knowes her deare Rabboni who sent her backe (while she sought his dead body among the deade) to be the first preacher to his brethren, of the glorie of his liuing body among the liuing.
Affect. See, my soule, what ioyes sorowes bring forth, see how the returne of our deare Lord wipes away the teares from our eyes. See how true it is, that he foretold vs. I goe from you, but to returne to you, I will not leaue you orphants. See the fruites of a carefull attendance, and due perseuerance, which meetes with more then it lookes for; and finds all, euen amidst doubts, distrusts, and seeming despaire; where it feared to haue lost all. It finds not Angels onely, but the verie God of Angells, truly pious, truly good, the God of all consolation: who makes the weake ones of the world to confound the strong; a poore desolate Marie to be first Apostle of the most important point of the faith of Christ Alleluya, Alleluya, Alleluya.
THE SECOND MEDITATION
The 3. Christian ioy. THE I. POINT.
CONSIDER that our best friend, our pious Lord, the dearest husband of ourhartes, who out of a goodnes beyond all comparison, died ignominiously these dayes past for our loue, is this daye gloriously risen: The newes is certaine; The best beloued mother, the mournefull maides, the fearefull Apostles, haue all seene him. [...]e is risen, he is truly risen, Alleluya. O what ioy! what ioy! the poore innocent lambe that we saw barbarously treated and butchered, and slaine, to take awaye the sinnes of the world, with laying downe his life, is risen with peace and reconcilement to the world. Alleluya, Alleluya, Alleluya.
Affection. Ah, my soule, the spouse of thy hart, who spent his harts blood for thy saluation, is risen againe, and appeares to manie for thy consolation; which though thou seest not, as they (the Apostles &c.) did, with thy bodily eyes, yet [Page 101] faith makes thee as sure of it as they were, that thy best friend, thy most pious Master thy dearest spouse is risen, liues, and raignes. If then thou hast indeed the hart of a friend; the dutie and tendernesse of a child, the ardent loue of a spouse, reioyce. my soule, reioyce and with exultation pay benediction and honour, and glorie, and power, to the tender lambe, who was slaine for thy loue, for euer and euer, Amen.
The 4. Ioy. II. POINT.
CONSIDERATION. Yes my soule; the newes is most certaine. He's returned back with the woundes he receiued he carries the markes about with him; certaine witnesses, as well of his painefull death as his excessiue loue, his glorious resurrection. The incredulous Thomas hath seene him, had his fingers in holes of his hands, his in the hole of his side, through his wounds he hath felt his bowells.
Affection. O singularly good newes, my soule! ô admirable graciousnesse! ô what ioy! what ioy! It was not iudged enough to that maker, and louer, and Sauiour of [Page 102] mankind, to haue spent 33. yeares in a familiar and common manner amongst men: nay to haue spent the laste droppe of his most pretious blood in the view of all the world, vnlesse he returned to them againe in his glorified bodie, to make good in effect, that he left them not orphants, but made the wounds, which he had suffered for them, the louing and palpable arguments of his Resurrection and presence.
THE THIRD MEDITATION.
The 5. Ioy. I. POINT.
CONSIDERATION: Yes my soule; Our harmelesse brother Ioseph liues, and raignes, not ouer Egipt only, but euen ouer all the world. Gods sweete prouidence, and milde mercie hath made vse of his bretherens malice, to magnifie his owne power, and singular goodnes, and euen to relieue their, and all our miseries and wants. Our innocent Isaac liues. Our Ionas is come safe to the shore. Our sauing Noe hath passed the floud, and is secure vpon the toppe of the Mountaine.
Affection. See, my soule, how graciously he hath consummated all that was foretold of him. Obserue, how all the tipes of the olde lawe are accomplished in him. Our deare Ioseph liues, and raignes▪ and hath turned the worst of mans malice, to mans aduantage. Our Isaac dies not, but is reserued to afford the world a frutefull progenie of the faithfull. Our Ionas seemed only to be deuowred, but is indeed, kept safe from shipwrack, to preach gods power, where mans wisdome gaue all for lost. Our Noe is secured from the Deluge, not so much to people the world with sinners, as Heauen with Saintes. Liue then and raigne for euer, my sweete Sauiour, ouer my soule, and turne all seeming disasters to the aduantage of thy glorie.
The 6. Ioy. II. POINT.
CONSIDERATION: Yes my soule the tender child which was borne in Bethlehem, that true Nazarite, that innocent milde young-man of Galilee, is become now a Lion of the Tribe of Iuda, [Page 104] hath made a swift course, and returned with victorie. Vicit Leo de Tribu Iudae. Yes he hath wrought wonders, he hath killed death, ransaked Hell, subdued the world, and sayes to our hartes. Be confident children, by sufferance, I haue ouercome the world, and so too, you may, and ought to ouercome it.
Affection. Ah, my soule, if that tender heauenly babe, who was no lesse then the wisedome of heauen, marked thee out the waye to it by Crosses, contumelies, and contempts; let not the wisedome of the world, which is true follie, point thee out an other, and deceiue thee. If that lambe of God, by suffering death it selfe, be returned, a victorious Lion: neuer hope for victorie ouer the world, the flesh and sinne, but by patient sufferance of whateuer Gods prouidence shall permitt to fall vpon thee; and by dyeing to the world, and all its vanities. Suffer then, or dye, my soule, that with Iesus, thou maist victoriously rise to a glorious life.
THE FOVRTH MEDITATION
That Christ being risen, is to be sought. I. POINT.
CONSIDER, that our lately dead Lord is risen indeede, an Angell assures vs so; Surrexit he is risen; nor is there anie more doubt to be made of it; yet haue we assurance too by the same mouth, that he his not here, nor indeed can Magdalens care learne where they haue put him. If we loue him then, we must looke him, and looke him faithfully, not with despayring feare, but with confidence to find him in his good tyme; for we are willed not to feare; nolite timere. Not among the dead, for we are told, be is risen, and dyes no more. Not finally in wordly delights, ease, and securitie, but in the middest of dangers, temptations and sufferances, for it is Iesus crucified, that we seeke.
Affection. Ah, my soule, since the messengers of heauen haue assured vs that our Iesus is risen from his graue, I will no longer lye buryed in earth; but will rise and goe to that good father of ours. Since our [Page 106] Lord and our life liues: we will no longer languish and dye, but I will seeke him, whom my hart loues, without feare: we will passe the watch, which the Iewish world, the flesh, and the Diuell, may sett to keepe vs from our Iesus. If, happily, where we seeke him, we find him not: wee wil neuer cease to seeke him, till we finde him, and hold him, and locke him vp in our harts.
That we are to seeke him by S. M. Magdalens example. II. POINT,
CONSIDER that though it be a most Christian practise, with S. Marie Magdalen to follow Christ in his life, not to forsake him at his death, to reioyce with a great ioy in his Resurrection; yet it is not enough: wee must with her too vse diligence to find him out being risen, In his life, she is weeping at his feete. At his death, neerest to the Crosse and last at his graue: but her vnwearied loue leaues not off there, she rests not; She's vp againe, varie earely in the morning, whilst it is yet darke, to seeke him at his Sepulcher; [Page 107] it beeing her absolute resolution and practise, continually to seeke, till she finde him whom her soule loues.
Affection. Let vs, ô my soule, put our selues wholy vpon the search of our deare Rabboni, by the example of that blessed penitent, at all tymes, in euerie place, let our thoughts (as hers were) be vpon him ouer night, and earely in the morning, resolutly and incessantly crying out, thee it is I seeke, thee I desire, thee I hope for: to thee my hart hath said, I haue sought thy countenance ô Lord, thy countenance will I seeke for euer: for all that seeke thee as they ought, finde thee; and who finde thee, finde life euerlasting.
THE V. MEDITATION.
How we ought to seeke Iesus by the same example THE I. POINT.
CONSIDER, that it is not enough to seeke Iesus, vnlesse we seeke him as we ought (truth it selfe assuring, that some seeke him, and finde him not, and dye in their sinne.) That is, with diligence, with care, with cost, with vndaunted courage [Page 108] with feruent loue, as S. Marie Magdalen sought him.
Affection. O my soule let this dreadfull Doome pronounced by a Iudge who cannot deceiue, or be deceiued (you shall seeke me and and dye in your sinne) spurre on our drowsinesse to seeke Iesus as we ought, with the blessed Magdalene; that is, with a timely diligence, with the whole care of our hart, as being the only necessarie thing neither weighing what it may cost vs, nor fearing what may befalle vs, while with feruent loue we looke for Iesus of Nazareth crucified.
II. POINT.
CONSIDER, that though the Natiuitie of our Sauiour, was a day of great Ioy to all the world, because a Sauiour was borne to it, and our young Emmanuel began to liue amongst vs, yet was that Ioy mixt with teares, and soone after with blood, as being the life of a Godman borne to labour and sufferances. And though the daye of the death of Christ was a subiect of greatest comfort to all Christians, yet was it clowded with the teares and lamentations of a God dying. But [Page 109] this glorious day where in he is resussitated or regenerated to a new life, is a day of perfect Ioy without all mixture of sorrow, a day of exultation and triumph, when our dead Master is risen to a life of immortalitie and glorie.
Affection. Reioyce, reioyce, my soule, in this great priuiledged day of Iubilie, with a full Ioy exempt from all mixture of sorrowe: This is a day which our Lord peculiarly made, representing in some measure the dayes of eternitie, which know no night; let vs exult, and spring with Ioy in it. Our young Emmanuel, who whilome wept in cloutes, is clad with glorie, his lately torne shoulders are now armed with impassibilitie; his bodie subiect to death, indewed with immortalitie. There are now no more bloodie sweates, noe more whippes, crownes of thorne, nayles, speares, crosses, to be feared. Death hath now no more dominion ouer him, Alleluya, Alleluya, Alleluya.
THE VI. MEDITATION.
We must ryse with Christ. I. POINT.
CONSIDER: that as we haue endeuored to dye with Christ in his Passion by compassion, diligently to seeke him, ioyfully to finde him, and happily to ryse with him in newnesse of life, so must we especially striue to make that new life become a perfect imitation of the life of Christ, that that of the great Apostle may be verifyed in vs, and by our actions appeare to the eyes of others, to Gods glorie: I liue I, now not I, but Iesus Christ liueth in me. That is, I am moued to what I doe by his grace, according to his example, and for his loue.
Affection. For this, my soule, it is, that we liue; for this, we beare the name of Christians, that we might imitate what wee worshipp. In vaine doe we celebrate the feasts of Christ, if we striue not to imitate the life of Christ. If we haue hitherto then expressed the image of our earthly father, by adhearing to earth, let vs now [Page 111] expresse our heauenly father, by aspiring to heauen. Lets then shew his impassibilitie by our eauennesse, as well in prosperitie as aduersitie; his claritie, by making the light of our good actions shine before men: our agilitie, by our prompt obedience and feruent charitie; finally, our subtilitie by peircing heauen with our harts, by feruent prayer.
II. POINT.
CONSIDER what kind of life Christ ledd, which brought him to this new life, this impassible life, this life of glorie. And we shall finde it was in pouertie, humilitie, and abiection, in his birth. In labours, in temptations, watching, fasting, prayer, from his youth. At his death, in extreamities, contempts, thornie crownes, infamous Crosses, withdrawings of all comforts, absolute abandonements by heauen and earth.
Affection. We all pretend, my soule, to be followers of Christ; must we not then resolue to take the same waye he tooke? wee ayme at noe lesse then to haue a part of his glorie, and can we wisely hope to attayne to it by other meanes then those [Page 112] that wisedome made choice of in his owne person, and left vs to imitate? Can we iudge it reasonable, or decent, my soule, that while the Master is in labours, the seruant should liue at his ease? the Master in pouertie, and the seruant in plentie? the Master in the middest of contumelies, and the [...]eruant in honours?
THE VII. MEDITATION.
Of the blessed fruites of Chr. Resurrection. That as well our dying as rysing with Christ are Gods giftes. I. POINT.
CONSIDER, that if we haue dyed with Christ by compassion, sought him with diligence, found him with ioy, risen with him in newnesse of life, and striuen to leade a life conformable, in some smale measure, to his, they are nothing els then so manie effects of his free grace; (without which, we are not able, of our selues, to thinke one good thought) nothing lesse then so many new obligations heaped vpon vs: obligations, I saye, to imploy the rest of our tyme here belowe without [Page 113] intermission, as the Angells their eternitie aboue, in ioyfull Alleluya's, that is peales of hartie Prayses, and thankes-giuing for so great benefits.
Affection. Say, my soule, with the great S. Augustine: Let our Lord be alwayes magnifyed, neuer my selfe, in no place my selfe, how euer I haue profitted, to what degree of vertue soeuer I may haue attayned; but our Lord alwayes. Am I a sinner? let him be magnified, that I may be called to pennance. Doe I confesse my sinnes? let him be magnified, that he may pardon me. Doe I liue a good life? let him be magnified that he may guide me. Doe I perseuere to the end? Let him be magnified, that he may glorifie me. Be he therefor alwayes magnified. Let this alwayes be the iust mans profession, and the profession of all those who seeke our Lord.
Fruits of Christs Resurrection. II. POINT.
CONSIDER, how necessarie this Resurrection was to confirme our staggering faith, to erect our daunted hope, and to inflame our drooping charitie. Wee [Page 114] did hope said the Disciples, as who should saye; but now we haue cause to doubt, and so should we all haue said, had not his resurrection bene rendred vndoubted. For what did his poore natiuitie speake, but a man borne in miserie? And what did his death preach, but a man dyeing in torment? But his glorious Resurrection, by sealing the truth of all the Prophecies, wonderfully hightens our hopes, and inflames vs with the loue of him, who through loue of vs, gaue waye to death, from which he had strength enough, in three dayes to raise himselfe.
Affection. Well might our weake faith, my soule, haue staggered, in seeing our God but a day olde: in hearing him weepe like another childe, in beholdinge him in pouertie and miserie. Well might our faith haue been shaken, when we sawe a God most ignominiously dye. But now, seeing him gloriously rise againe, how can we doubt of all the rest? Nay, what may we not iustly hope for, from so much goodnesse, as would dye for vs; and so much power, as could rise againe? And how is it possible that our harts should not burne with his loue, who dyeing for ours, makes [Page 115] good the faith of his Deitie, by his so powerfull, so manifest, and glorious a Resurrection?
THE VIII. MEDITATION.
Other fruites of our Sauiours Resurrection. I. POINT.
CONSIDER as a second fruite of our Sauiours Resurrection, a strong and constant hope of the Resurrection of our mortall bodie, being first subdued by death Let the pagan Philosofers doubt, and dispute as much as they will; the resurrection of the dead, is the vndoubted faith of the Christians, after the resurrection of Christ, and by vertue of the same. For saith S. Leo, If we beleeue in hart, what we professe with our mouth, in him we are crucified, in him we are dead, in him we are buried, and in him we rise againe.
Affection. Yes, yes my soule, the Resurrection of my Sauiour, hath put this out of doubt. Man is risen in him, and therefore we shall also rise; and we confidently professe with holy Iob, that we know our [Page 116] Redeemer liueth, and in the last day we shall rise out of the earth, and we shall be compassed againe with our skinnes, and in our flesh we shall see God, whom we our selues shall see, and our eyes shall behold, and no other: This hope is, [...] vp in our bosome.
II. POINT.
CONSIDER, (as the third fruite of this ioyfull and glorious day) our Blessed Sauiours triumph and raigne ouer all the world, happily beginning at Hierusalem, and extending it selfe to the vttermost confines of the same, thereby making his words, (I haue ouercome the world) appeare in effect. For if the world had malice enough to haue razed his name out of the hartes of men, by his death vpon an infamous Crosse; he contrarily, had goodnes and power enough, by the same death, to imprint his memorie much deeper in their mindes, to abolish Idolatrie, the worshipp of false Gods; and true Diuells, and in their places, to establish the worshippe of one true God ouer all the face of the earth: all which, at this day, with much ioy to true Christian hartes, we see effected.
Affection. Reioyce my soule, to see that Gods goodnes hath turned the malice of men to the aduantage of his owne glorie, and their Saluation. What excesse of ioy ought it not afforde to a true Christian hart, to see the faith of a God-man infamously dyeing vpon a Crosse, willingly imbraced all the world ouer. To see that Crosse erected in triumph in euerie place. To see regall and imperiall Crownes fall at the feete of it. To see Idolles fall, and Diuells flye at the verie signe of it. Finally to see Iesus of Nazareth crucified, acknowledged, imbraced, magnified, adored in euerie corner of the earth.
THE IX. MEDITATION.
I. POINT.
CONSIDER; how our blessed Sauiour appeares a true louer of man, not only in his life, and at his death, but euen after his Resurrection also. And still becomes all to all, that he might gaine all. In the garden he appeares a Gardener to S. Marie. To the Disciples fishing at sea, as a passinger, desiring fish. To the two [Page 118] Disciples walking to Emmaus, as a Pilgrime, who accompaigned them: to witt; whether we seeke him with Magdalen, or we follow our ordinarie imployments according to our state and calling with the Apostles, or wee walke betwixt feares and hopes with the two Disciples, Iesus sorsakes vs not; for Iesus also himselfe approching went with them, saith S. Luke.
Affection. Ah my deare Lord; to what excesse doth not thy loue goe? into what posture doth it not put it selfe to gaine mans loue? For him he dyes, for him he riseth from death, he walkes with him, he talkes with him, he eates with him, he suffers his perfidious hand to sound his deare wounds. Ah my euer dearest Rabboni, how iustly may we saie with one of thy great Saintes, Thou bestowest great blessings vpon vs, & euen caressest vs least we might waxe wearied in the waye. Thou correctest, whippest, and smitest vs, least we might wander out of the waye: whether therefore thou dost caresse vs, least we might faint in the waye, or thou dost chastice vs, least we might stray from the waye, thou deare Lord, art alwayes our Refuge.
II. POINT.
CONSIDER with whom it is that Iesus doth willingly walke in the waye of this our pilgrimage; with whom he doth comfortably discourse, and you shall finde, by the example of the two Disciples goeing to Emmaus, that it is with such as seriously conferre together, or meditate vpon those deare passages of the life and death of our sweete Sauiour. According to that of the Psalmist, in my Meditation the fire begins to burne vp.
Affection. Let vs. then, my soule, euer hence-forth, make it our chiefe businesse, to meditate vpon the Passion of our sweete Sauiour, let vs willingly conferre with others vpon the same subiect, and God will infallibly make good what he hath promised by S. Matthew: where two or three are gathered together in my name, I am in the middest of them. He will walke with vs, he will speake to our hartes, and replenish them with his heauenly blessings. And we shall confesse with the Disciples, that after Meditation of him, and therby, communication with him, our hartes began to burne.
THE X. MEDITATION.
How we may surely know Christs Presence. I. POINT.
CONSIDER, that Christ often-tymes leaues vs to sadd thoughts & doubts in the waye, and we apprehend him at a great distance from vs, or euen lost to vs whiles yet he walkes with vs; which we may securely discerne by what followes, to witt if our thoughts be fixed vpon what past in Hierusalem these dayes past. If in contemplation thereof we thinke vpon, and applie our selues to what's humble, abiect, contemptible, and hard to flesh and blood, we may so, I say, be humbly confident, that Iesus is with vs vpon the way.
Affection. Why art thou sadd my soule, and why dost thou trouble me? Thy Iesus liues, and forsakes thee not, vnlesse thou forsakest him first. He liues and raignes in thy hart, howeuer by his adorable prouidence, he letts thee not all times perceiue it, thy eyes being held, as the Disciples were that thou maist not see him. He liues in thy hart, I saie, while thy hart, how sad soeuer, saith constantly, Liue Iesus, that is, [Page 121] welcome be the humiliations, abiections, contempts, and drynesses, which by his permission fall vpon vs.
II. POINT.
CONSIDER, that Christ left vs not only, in these dayes past, a blessed example of sufferance for Christians to imitate, and afterwards accompanies vs in the waye to comfort vs, in the midst of our doubts and desolations, but also powerfully prouokes vs to the same by vrging his owne example, saying to his two Disciples, and in them to vs all, ought not Christ to haue suffered these things, and so to enter into his glorie?
Affection. Thus, my soule, doth Christ seeme to dispute, and vrge to our hartes. O fooles, and men of slow hartes to beleeue. The seruant is not greater then the Master. But the Master suffered, therfor the seruant ought to suffer. None can haue better right to his fathers inheritance, then his first begottē and onely begotten sonne, but Christ the first begotten and onely begotten of his heauenly father, was to suffer, and so enter into his owne glorie, therfor the seruant ought to suffer too, whose [Page 122] right to glorie is but the effects and merires of Christs sufferances.
THE XI. MEDITATION.
I. POINT.
CONSIDER, that if as longe as we faile not to apply our selues to the Meditation of Christs Passion, he failes not to accompanie and discourse with vs in our waye, certainly this also must infallibly follow, that such thoughts, and such companie, cannot but proue happie to vs, and at Gods good tyme, turne all our desolations into delights, so truth foretold vs with his owne mouth: you shall be sadd, but your sadnes shall be turned into ioy. So too in effect wee see it fared with the two Disciples, who confesse; that their harts burnt with loue while he spoke to them in the waye.
Affection. Haue patience then, my soule, and wholy confide in him who is nothinge but goodnes, and who indeede is neuer neerer to vs, then when in our troubles, we apprehend him furthest from vs. He loues vs, that deare Spouse of ours, and [Page 123] loues to be loued by vs, and so leaues vs to increase our desire, and to be more frequently called vpon. He loues vs, and so, as saith S. Paule, giues vs not only to beleeue in him, but to suffer for him, and with him. He loues vs, and death it selfe cannot diuide him from vs. He goes, as he said, to dye for vs, and after death, returnes to vs. He will not leaue vs orfants. In this verie hope shall my troubled soule repose and rest.
II. POINT.
CONSIDER, that if at anie tyme, Christ seeme to leaue vs, after he hath louingly walked along with vs, opened his Scripiures to vs, and inflamed our hartes, it is but to make vs the more earnestly desire his presence, and with the Disciples euen to force him to stay, that hee may more aboundantly heape his blessings vpon their greedily longeing harts, saying: tarrie with vs because it drawes towards night, the day being farre spent, and he went in with them.
Affection. Say then, my soule, and repeate it a thousand tymes, but say it with faith, with feruour, with hope, euen against hope, tarrie, tarrie with vs, ô deare Iesu, because [Page 124] we are sadd in thy absence; because thoughts arise in our hartes; because we suffer violence; because we begin to be benighted; and being in darkenes, iustly feare the Prince thereof.
THE XII. MEDITATION.
I. POINT..
CONSIDERATION; Our Sauiour, saith S. Iohn (the dores of the Place being shutt where the Apostles were assembled together for feare of the Iewes) appeared in the middest of them, saying, Peace be to you. Consider how great a good this must needs be, and how deare it ought to be to Christian harts, which Christ the Prince of peace, soe frequently commends vnto them. Before he entered into the world, peace was made all the world ouer. Noe sooner was he borne into the world, but presently after his fathers glorie, peace was denounced to men of good will; All his life longe, he preached peace and promised beatitude to the peace-maker. When he was to depart out of this world, hee left peace as an inheritance, he gaue Peace: And now againe returning [Page 125] into the world, Peace is his first prayer or sermon to his deare Apostles, Pax vobis. Peace be to you.
Affection. Deare Lord, make me loue what thou so much louest, and laudest, and so industriously commendest vnto vs. Let it, in the first place, possesse mine owne distracted hart, calme it, and reconcile it wholly to thee; to the end that those mutinous subiects, my vnruly passions, may neuer rise vp against thy sacred orders. And then, let it extend it selfe to the hartes of all men, that a generall peace may be concluded. Saye often, ô Lord, to all our soules, Pax vobis, but say it so, that we may heare it, and loue it, and enioy it.
II. POINT.
CONSIDERATION; But what arguments doth he vse to his Apostles, and in them to all Christians, to induce them to what he commends so earnestly to them? Marrie the most pressing & conuincing ones, that euer could be produced; not words speaking to the eares, but wounds which by the eyes spoke to their harts. He shewed them, saith S. Iohn, his hands, and his side: Oh deare pressing and [Page 126] peircing arguments of a Gods peirced hands and side, graciousty imployed to subdue the bitternesse of our disunited & iarring mindes!
Affection. Looke, my soule, looke vpon these conuincing arguments written in blood, the blood of a God. Looke vpon those boared hands, and let the sight of them, tye thy hands, for euer, from sowing the seedes of strife and contention. Looke vpon that open side; & see, through it, that diuine hart, which neuer harboured anie other then thoughts of peace, and not of affliction. Ah! let vs not loose that sweete inheritance of peace, which that dearest Master so frequently and feruently wished vs, and soe dearely purchaced for vs. Behold his hands, and his side.
THE XIII. MEDITATION.
What this Peace is. I. POINT.
CONSIDER, what Peace it was which our Sauiour wished his Apostles, and we shall find it was no other then that which [Page 127] he left them, that which he gaue them his owne peace, the peace of God which passeth all vnderstanding. I leaue you my peace, I giue you my peace; saith he by S. Iohn before his departure. My peace, not that of flesh, but that of the Spirit: not that which is sought in sensuall ease, but the peace of a good conscience, which is found in the bottome of a cleane hart, and is a continuall feast to the soule.
Affection. Seeke still, my soule, what thou seekest, and what euery man seekes; for peace it is wee all seeke: but seeke it not where thou art wont to seeke it, where painefull experience makes vs daily feele we finde it not. The world is a continuall warrefare, nor can it giue what it selfe hath not. The flesh is a continuall rebell, and wages warre incessantly against the Spirit; we can hope for no peace with it. Seeke then the peace of God, and the God of peace, in the puritie of a good conscience, and in the feare of God, and much peace shall attend thee.
How Peace is to be found. II. POINT.
CONSIDER, that if this Peace be Gods Peace, and euen the God of peace himselfe, according to s. Paule, where are we then to seeke it but in God and from God; as he is the preacher of it, so is he the giuer of it too, and euen the gift it selfe. If we seeke that which is his, and euen himselfe, from any other hand, then from himselfe, we willfully delude our selues.
Affection. Yes, my soule, it is in God alone that we ought to seeke it, out of him it is not to be found. He alone is the Center of our harts; He made them to and for himself, and so they neuer can finde peace and rest till they returne to him. Many aduenturous soules haue sought it in the varietie of the creatures, but in lieu of peace thy mett with warre. One of the wisest of them, hath left vs this assurance, that the whole collection of them, is but vanitie of vanitie, and affliction of Spirit.
THE XIV. MEDITATION.
How it ought to be conserued. I. POINT.
CONSIDER, that the true waye to conserue a constant peace, is to haue a continuall care not to violate Iustice, since according to the Psalmist, there is such a coniunction betweene iustice and peace, that they giue each other mutuall kisses, and will not be separated. Iustice consists in paying euery one what is due vnto them Loue to God, incomparably aboue all all things. Loue to our neighbour as to ourselfe; and consequently an absolute hatred against sinne, whereby God and our neighbours are offended, iustice violated, peace banished: He knew it well who said; My bones haue no peace before the face of my sinnes. There is no peace for the wicked man.
Affection. Is it not true, my soule? are we able to denie it? Did we euer finde peace or quiet in the violation of either of these duties? while we offend God, can we hope to haue Gods peace? while we [Page 130] most vexe others, are we not more vexed and perplexed ourselues? Haue we not too often been taught this truth by sensible experience? So visibly true is that, which truth it selfe pronounced, there is no peace for the impious person. Iustice and peace will not be separated: they are alwayes lodged in the same breast.
A second meanes how to conserue the peace of Christ is simplicitie of hart, hauing our eyes still turned vpon ourselues. II. POINT.
CONSIDER that the second meanes to conserue Christian peace, is first simplicitie of hart without dissimulation, fiction or fraude, so that there be no iarring betwixt our harts and mouthes, which proues afterwards a subiect of discord amongst kindest friends, and dearest brethren. Secondly; simplicitie in our proceedings, not troubling our selues about many thinges, especially such as concerne vs not, but imploying most care where we owe most dutie, about our owne proper actions. Thirdly, simplicitie of intention, referring all our thoughts, words, [Page 131] and workes, to the honour of God alone.
Affection. This simplicitie, my soule is that columbine vertue so often commended and counselled by my sweete Sauiour. This is that wherein who walkes, he walkes in confidence and assurance. This it that simple eye of the soule which giues lustre and worth to the whole bodie of our actions. By this we conserue a constant peace in our owne hartes, peace with our neighbours, and peace with God. O blessed simplicitie, thou great peace-Maker, be thou for euer the inseparable companion of my hart.
THE XV. MEDITATION.
A third meanes to conserue Christian peace, is shutting the Dores.
CONSIDER that our Sauiour blessed the Apostles with the gift of peace, when he found them together, the dores being shut. The best way to conserue the peace of our owne harts & amongst our bretheren, is to keepe the dores of our soules, that is our senses, shutt. Letts shutt our eyes least they behold vanitie, which will proue affliction to our hart. Let [Page 132] vs shutt our eyes, least they looke too curiously into other mens actions which concerne vs not. Let vs shutt our eares against idle fables, and wordly rumors, which fill our harts with vaine fancies, and discompose our interiour peace. Finally, let vs put awatch ouer our tongue, least it pernitiously bable out, what the eyes and eares idly tooke in.
Affection. If we loue peace, my soule, and quiet of minde, letts loue and vse the meanes to conserue it. If the dores lye open, infallibly it will not be longe kept, the enemie will enter and disorder the howse. Let vs then, my soule, for the loue of Christ, for the loue of our neighbour, and for the loue of our owne quiet, keepe those knowne passages of discord, continually shutt. What haue we euer gained by laying them open, but vexation to ourselues and others, and a late repentance; whereas by keeping them shutt, we possesse ourselues, in peace, and the God of peace is in the midst of vs. Amen.
I. POINT.
CONSIDER that when our dores are thus shut vp, and the world by that meanes shut out from amongst vs, Iesus [Page 133] doth more frequently and familiarly enter into our hartes: for the Euangelist goes on, saying: and after eight dayes againe his Disciples were within, and Iesus comes, the doores being shut, and stood in the middest, and said: peace be to you &c. Then he leade vs, as he did Thomas, into the secreetes of his heauenly harte by the hole of his side: and confirmes vs in faith by the familiaritie of his presence, and makes vs absolutly conclude with the same S. Thomas Dominus meus & Deus meus.
Affection. Obserue, my soule, what aduantages accrue to vs by this vigilant care of shutting the doores, and liuing retiredly at home to our selues. Iesus doth againe and againe visite vs. He answers our secrete desires. We touch him, we talke with him, we behold him by faith; and, by that secreete and sweete communication, he affords so much delight to our mynds, that our weake faith is more and more confirmed; so that we cannot doubt but that it is indeede our Lord Iesus God and man, who is present with vs, and makes our hartes burne.
AN ENTERTAYNEMENT FOR THE ASCENSION OF OVR B. SAVIOVR.
THE FIRST MEDITATION.
That it is the Feast of most absolute ioy. I. POINT.
CONSIDER that of all the feastes of Christ, this bringes the most absolute and accomplish't ioy to all Christians which truly loue Christ. The Natiuitie gaue him to teares, labours pouertie and miserie. The Circumcision to bloudsheding. The Epiphanie (how euer he was adored by a few) to the malice of many; but this wipes away all teares and bloud, and makes him to be adored by men and Angells. And albeit his glorious Resurrection shewed him Conquerour ouer the world, death, sinne and the Diuell, yet did it restore him to the world againe; but this restores him to heauen, to the Angells, to his heauenly Father.
Affection. Let heauen and earth then, and all those that haue bene so happie as to was he their stoles in the bloud of the Lambe, conspire togeither with great ioy and iubilie, to sing tbe Canticle of the Lambe, saying with a loud voyce: The Lambe that was slayne, is worthy to receiue power, and diuinitie, and wisdome, and strength, and honour, and glorie, and benediction, on this most triumphant day, and for euer and euer. Amen.
That it is a confirmation of our faith leauing noe doubt behind it. In their sight he was cleuated &c. II. POINT.
CONSIDER that the rest of the feastes of Christ left still some doubts in the heauie hartes of men, who are slow in beleeuing. The Angells gloria at the Natiuitie was comfortable; but the childs teares, then, and bloud in his Circumcision, litle perswayded the Presence of a God. To dye for sinners was an argument of greatest loue, yet it was deemed a follie by many. His Resurrection, though glorious, and apt to conuince, yet was it doubted by the most, and found some incredulous [Page 136] Thomases who would giue credit to it vpon noe lesse assurance them putting his hands into the wounds of his side; But this best and brightest of dayes, leaues noe mistes of doubte behind it, where the eyes are witnesses of the power of a God, in raysing God-man aboue the cloudes. At this sight we are forced to to crye with S. Thomas Dominus meus & Deus meus.
Affection. Most iustly therfor, my soule may we conclude with blessed S. Augustine, that the Ascension of our Lord is the absolute Confirmation of our Catholike faith. The ioyfull Natiuitie, indeede, brought the first hopes; the Circumcision gaue the earnest pennie in dropps: the sacred passion plentifully payd downe more then the whole debt, in flouds of pretious bloud; the glorious Resurrection comfortably raysed drouping hartes. But this day signes, seales and deliuers the whole Deede of mans Redemption, neuer more to be doubted of: let vs exult and reioyce in it. Alleluya, Alleluya, Alleluya.
THE II. MEDITATION.
The first fruite of Christ's Ascension. I. POINT.
CONSIDER that if by the first Adam man was banished out of Paradice. By the seconde Adam he was restored to Heauen: If by the first he fell lower then man, by the second he is raysed aboue the Angells Archangells, Cerubines and Seraphins, being placed at the right hand of his heauenly Father. There is our nature praysed, magnified, adored by all those celestiall Courtiers, in the person, and vpon the sight, of that God-man.
Affection. O admirable dignation! To what a stupendious hight is this, that mercy hath raysed poore lost man? O great God what dost thou discouer in man that thou dost so mightily magnifie him; and what is the matter, that thou dost so put thy heauenly hart vpon him? Ah, my soule, looke vp to this dignitie with a louing and gratefull astonishment, and learne from it a holy pride, to looke downe with disdayne vpon the world and all earthly thinges, knowing that thou art better then they.
The 2. fruite of Christs Ascension. The raysing of our hopes. II. POINT.
CONSIDER to what a high pitch our hopes must needes ascend in the Ascension of Christ, to see our humane nature, in the person of him, inuested in his heauenly fathers glorie. Since in Iesus Chr. as saith holy S. Augustine, there is a portion of the flesh and bloud of euery one of vs; bones of our bones, and flesh of our flesh. For thy Sonne our God, did not take vpon him the nature of an Angell, but the seede of Abraham, being made like to vs in all thinges, saue sinne alone, witnesseth S. Paule.
Affection. Say then, my soule, in an humble confidence with B. Sainte Augustine, where any part of me raignes, there I conceiue my selfe to raigne where my flesh is glorified there I apprehend my selfe to be glorious: where my bloud beares dominion there I find my selfe to rule. Though my sinnes keepe me backe, yet my substance and communication in bloud, calls me on to a stronge confidence. My deare, Lord loues the flesh which he tooke vpon him to seeke vs out, and saue [Page 139] vs. Herein, my soule, let vs place our whole confidence.
THE III. MEDITATION.
The third fruite of Christs Ascension. The sending of the H. Ghost. I. POINT.
CONSIDER that our Iesus (hauing now absolutly accomplished his Fathers will, in performing the worke for which he was sent, and hauing put a happie periode to his painefull pilgrimage) hath left vs; yet we ought to reioyce, since it is to returne to his father: yes, to his father and our Father, to his God (in qualitie of man) and to our God. He hath left vs, but it is expedient for vs, it is to send vs another comfortinge Spirit which would not come to vs, vnlesse he departed from vs.
Affection. Reioyce, my soule, reioyce, and how euer comfortable the presence of Iesus may seeme to thee, be alwayes willing to leaue Iesus for Iesus, for the accomplishment of his will, for the aduancement of his glorie. If you loued me, saith that deare brother of ours, you would reioyce because I goe to my father. That is, to rest after labour, to glorie after ignominie; from [Page 140] the societie of men, to that of Angells, from man to God, to your father. Ah, my soule, let not selfe loue deceiue vs, we loue not indeede Iesus as we ought, if we loue the sweetnesse of his presence, more then the accomplishment of his euer best and most adorable pleasure. Nor can we loose by that disinteressed loue, for by that meanes the God of loue, or God-loue (Deus est Charitas) the holy Ghost, is sent into our hartes.
The 4. fruite of Christs Ascension. The taking possession of our inheritance II. POINT.
CONSIDER that if he be gone, and gone to his father and our Father, that cō mon father of all of vs, it is but to take and keepe possession of that common inheritance, which being his owne, by birth-right, he purchaced for vs, his coheires, at a huge rate, at the price of his owne pretious bloud: for we haue heard himselfe say by S. Iohn: let not your hart be troubled, I goe to prepare you a place.
Affection. O thrice happie Christians, yea thrice and a thousand tymes happie I say, did we duely ponder, and rightly value [Page 141] our owne happines! Christ was borne for vs, he was giuen to vs, he laboured thirtie three yeares in our behalfe, he spent his pretious bloud vpon the purchace of his fathers and our fathers, yea, his owne heauenly Kingdome, for vs, and now for a happie conclusion of all, he is gone to take possession of what he has purchaced for vs. Be not troubled then, my soule, but reioyce with a greater ioy then euer, he is gone to prepare vs a place, a permanent place, a place of ineffable delight, of eternall abode in the bosome of his father and our father. We are not seruants but friends but children, but coheirs with Christ. We are not now pilgrimes, we are gott home in him We are citizens with the Saintes, and God's Domestikes.
THE IV. MEDITATION
The 5. fruite of Christs Ascension. The opening of Heauen Gates. I. POINT.
CONSIDER that if Iesus be gone, it is still to be a Iesus to vs, still to aduance the worke of our redemption. Heauen gates were shutt against man euer [Page 142] since Adams disobedience; and he (hauing first past the gates of death, to breake vp the brazen gates of Hell) is gone with with power to command the potentates of that Celestiall Citie to open them, saying Lift vp your Gates ô you princes, and be you lifted vp, ô eternall gates, and the Kinge of glorie shall enter in. That strong and mightie Lord is at hand, who returnes from battell with victorie.
Affection. Take courage then, my soule, the passage is layd open according to Micheas his Prophesie. He ascended laying open the way before them. Lets but follow our Capitaine and the place is ours, Heauen is ours: He hath shewed vs the way. Howbeit we must walke as he walked, in humilitie, meeknesse, obedience, chastitie, pouertie, patience &c. Nor must we imagine that malice can ascende with the Authour of goodnesse: nor luxurie and lust with the Sonne of a Virgine: nor vice, finally, with the God of vertues.
The 6. fruite of Christs Ascension. He goes our Aduocate into Heauen, and sends another into the Earth. II. POINT.
CONSIDER that he is gone indeede; for while they all looked on, saith S. Luke a cloud has taken him from the Apostles eyes. But he is gone vpon a most honorable and profitable imployment for man. He's gone to carie vp man to heauen, and to send downe God into the Earth (establishing, as it were, a good intelligence, by a mutuall embasie, betwixt heauen and Earth.) Man to God in heauen, as Aduocate to plead for man: and God to man in earth, to teach him all truth, to inculcate to him againe and againe, what Christ had alreadie taught; to inflame our hartes with the holy fire which Christ brought downe into the earth &c.
Affection. Yes, my soule, he is gone to carie vp that man Christ, to be Mediatour betwixt God and man, and to pleade the cause of man at Gods Tribunal. My sinnes are many and great, great, I say and many: but my Mediatour is infinite. [Page 144] I am able to pleade nothing but guiltie, dread Lord, guiltie. But my Aduocate hath wounds to shew, and bloud which cryes lowder then the bloud of Abel, and claymes mercy, as hauing payd more then my malice was able to contract. As often as that bloud lookes redd from the side of that sonne who is sett at thy right hand, I beseech thee that the spotts of my corruption may be washed away.
THE V. MEDITATION.
The 7. fruite of Christs Ascension. The presenting of freed Captiues to his Father. I. POINT.
CONSIDER that our most Blessed Sauiour came downe from heauen to to wage warre against the world, the flesh and the Diuell: and now he returnes with victorie ouer them all, and bringes backe the spoyles to the Court of Heauen in tryumphe (leading Captiuitie it selfe captiue) that is the captiue soules deteyned in Lymbo Patrum, which he wrested out of a stronge hand, and offers them to his heauenly Father, as the first fruites of his [Page 145] longe and painefull labours, and part of the purchace of the pretious bloud he had plentifully spent.
Affection. O what tongue of man or Angell is able to expresse, or what hart to conceiue, how gratefull this returne and tryumph was to heauen, how agreable this present was in the Almighties sight, and how all the heauenly Israell reioyced to see our heauenly, litle Dauid returned with such victorie so ample spoyles? If the Conuersion of one poore sinner, my soule, cause such ioy among the Angells, what accesse of ioy must the securitie of so many Saintes (who are to be their fellow citizens for euer) cause in those heauenly hartes?
The 8. fruite of Christs Ascension. The raysing our affections from the Earth. II. POINT.
CONSIDER that our Blessed Sauiour is ascended to heauen from which he descended, to carrie vp our hartes thither from whence they were fallen by sinne; and to waine our affections from earth, and make them wholye Spirituall: according to that of the diuine Apostle: if you [Page 146] be rysen with Christ seeke the thinges that are aboue, where Christ is sitting at the right hand of God: mynde the thinges which are aboue, not the thinges which are vpon the earth.
Affection. O Deare Iesus, since as well thy descention as thy Ascension; yea all the mysteries of thy blessed life and Passion, turne all to our vtilitie and vse, grant that we may make a right vse of them, and wholie turne our hartes from earth to thee that though our bodies be imprisoned in it for a time, yet in harte and affection we may alwayes liue aboue with thee, that we may truly say with S. Paule: our conuersation is in heauen.
THE VI. MEDITATION.
I. POINT.
CONSIDER finally that since Iesus our deare Lord and Master is returned to heauen (as we are assured by faithfull witnesses, who deliuer, by the mouth of S. Iohn, noe other thinge then what they saw with their eyes, what they looked vpon and what their hands had handled of the WORD of life) there is indeede nothinge left vs in earth worthie to lodge a Christian hart [Page 147] vpon. He is our true life, and what liuing is there without life? He's our treasure, and where should our hartes be, but where our treasure is? He is our crucified loue, and is not the soule wonte to be more where it loues, then where it liues?
Affection. Ah, my soule, how longe shall we be heauie harted, loue vanitie, and seeke a lye? Shall we continue still in a languishing to death, rather then breath after life, and for life? Shall we lodge our hartes in earth, while our treasure is in heauen Shall flesh and bloud force the soule from its owne nature and bent, and make it liue more where it liues then where it loues? O Iesu, my Treasure, my Loue, my Life, let it not be so; but draw our drowsinesse after thee, and we will run in the odour of thy sweete oyntements. Giue vs winges, deare Lord, and we will flye a pace vp after thee, and wholie rest and repose in thee.
How our Sauiour went from the Apostles. II. POINT.
CONSIDER that as our B. Sauiours life in earth, was wholy spent in testifying his loue to mankind, and in heaping [Page 148] his fauours vpon the same; so doth his last moment vpon earth leaue markes of the same goodnesse. For the Euangelist represents this good father of ours with his hands lifted vp to heauen for vs, and imparting a blessing to vs. To witt the Preist for euer according to the Order of Melchisedech hauing ended all the bloudie Sacryfices in one, would not departe from his people till he left a blessing vpon them.
Affection. Depart not, my soule, from this heauenly contemplation till thou receiuest a blessing from thy good Fathers hand. Stay with the Apostles at his sacred feete till he blesse thee with them. Vse a holy and humbly confident importunitie, when thou apprehendest that Christ is about to withdraw himselfe and leaue thee saying with the good Patriarke Iacob. I will not, I will not deare Lord, let thee goe till thou dost blesse me with a blessing of pardon for my sinns, of peace, of loue, of vnion &c.
THE VII. MEDITATION.
How the Apostles behaued themselues after their Masters departure. I. POINT.
CONSIDER that when the Apostles had beheld their Master mount vp in the greatnesse of his owne power, into the heauens, they stoode as thinges quite deade to this world, without action or motion, saue onely that admiration, ioy, hope, & loue which boyled vp in their mournefull-ioyfull hartes, fixed their eyes immoueably vpon the cloudes where their deare Master made his passage, till two Angells were sent to call them away from that contemplation, to act in Hierusalem according to their diuine Masters order and example.
Affection. Learne hence, my soule, to follow thy Iesus where soeuer he goes, be it to his death, his Resurrection, or his Ascension; and where as in body we cannot, lets with the Apostles fasten our eyes and hartes vpon heauen, and neuer forsake him; saying, euer and a none, with that [Page 150] feruent Sainte Augustine, caelum penetrabo mente: my harte shall peirce the heauens, and in thought I will be alwayes with thee, deare Iesus. For ah! how sweete it is, to be continually sucking delightes from those sacred and sugered breasts of thy consolation!
II. POINT.
CONSIDER that there the Apostles stayed Prisoners, as it were, to loue and delight, till two Angells were sent to call them away from that sweete contemplation, to act in Hierusalem according to their diuine Masters order and example. But noe sooner were they called by those heauenly Messengers, but they obeyed, came downe from the mountaine, turned their contemplations, and admirations, into adorations and actions, returning into Hierusalem with great ioy, to prayse, blesse, preache and magnifie his name, in the Temple, and euery where; and to expect the coming of the holy Ghost according to his gracious promesse.
Affection. It is doubtlesse a deare and laudable delight, my soule, to flye vp by the winges of holy contemplation, to [Page 151] peirce the cloudes with him, to strike into that Land of plentie and peace whither he is gone, and to repose in him for euer. Haue you found the honie of heauenly contemplation? feare not to taste, and take it downe, yet so much onely as sufficeth least perhapps being filled you vomit it vp. But doth a voyce from heauen, a Superiours commande, charitie to a neighbour Gods worke, call you from it? ah fayle not, delay not to follow; neuer forgetting that the God of consolation, ought to be preferred before Gods consolations his good pleasure, and his worke, before the delightes and pleasvres he bestowes vpon vs.
PREPARATIONS TO RECEIVE THE HOLY GHOST.
THE FIRST MEDITATION.
The first disposition. The consideration of our owne miserie. I. POINT.
CONSIDER, as the first disposition to the receiuing of the holy Ghost, our owne nakednesse, miserie, and nothing [Page 152] for if we conceiue indeede (as indeede it is most true) that we are nothing, we haue nothing, we can doe nothing but onely by the assistance and grace of God, which is powred forth in our hartes, by the holy Ghost which is giuen vs; how is it possible that we should not make an earnest application to that good giuer of all best gifts, that now that the comfort of Christs visible presence is taken from vs, he would bestow vpon vs that other comforting Spirit.
Affection. Looke downe, ô thou Almightie giuer of all good giftes, and behold the slaue that was redeemed by the wounds which thy Christ, my Aduocate layes open before thee to plead for my pouertie. Looke vpon thy Christ, and take pittie on this languishing christian of thyne for whom he dyed; O almighty father looke vpon this poore child of thine who lyes sicke of a palsie, and is cruelly tortured send downe speedily that comforting Spirit which thou art about to send, least he otherwise perish, for whose safetie thy deare sonne spared not his pretious bloud.
The 2. disposition, Humilitie. II. POINT.
CONSIDER, and lets vse as a seconde disposition: rysing out of the truth of the former, as absolute a desire as we can possibly conceiue, not to be knowen nor esteemed by any: or at least lets desire to be knowne as we knowe our selues, and as God knowes vs (that is to be poore miserable sinners) not as we deludingly appeare. This, as being a reall effect of true humilitie, is the best harbinger to prepare a place for this heauenly Guest: for in whom, saith the holy Scripture; will the Spirit of God rest, but in a hart that is mylde and humble &c.
Affection. Studie to be a louer of truth my soule, not of vanitie and lyes, which haue alwayes proued emptie shadowes, and haue left, nothing in our hands. Be sincere and iust, and striue to keepe iustice betwixt thy selfe and thyne owne harte betwixt what thou appearest to be, and what indeede thou art: and desire not, that esteeme and honour (by others ignorance) [Page 154] be payd to thy corruption and sinfulnesse. Haue frequently in hart and mouth, to thee alone ô Lord be honour and glorie, to me nothing but shame and confusion: Because in thy sight I am a miserable sinner, and vnworthy of all respect. But thou, ô Lord, haue mercy.
THE II. MEDITATION.
The 3. disposition. A holy retreate. I. POINT.
CONSIDER by the B. Apostles example, that the third disposition to receiue the holy Ghost ought to be a sacred solitude or retreate from wordly affaires vaine feares, fruitlesse sollicitudes; which disorder and take vp the house of our hart which should be wholy kept for the intertaynement of so great a guest. The world was alwayes, his, and our, worst enemye and hates him. It were not to receiue him worthily to suffer his enemye to prepossesse the place. The designe of his heauenly hart, is, to speake to ours alone, and to make vs tast how sweete our God is. And farre vnfitt it were to mixe those pure [Page 155] delightes with the bitter-sweetes the world affords.
Affection. Lets then, my soule, striue to silence those, as importune as vnprofitable noyses and rumours of the world, which hinder vs to heare what Heauen speakes to our hartes. The world indeede is still whispering in the cares of our hart, and tells vs of I know not what delightes; but ah! they are not like to the Law of our Lord, that deare Law of loue which the holy Ghost sweetly breathes into our soules. They are not, they are not like it. They doe but promise feyned pleasure & peace, and pay certaine paines and affliction. Auant therfore deluding world: disband fond feares and sollicitudes, and leaue the whole hart for the God of loue.
The 4. disposition. Our owne earnest endeuour. II. POINT.
CONSIDER, for the 4. disposition, that this solitude is not to be spent in an idle and sleepie expectation without any concurrence of ours; but, contrarily, by how much the more we are remoued from the world in our thoughtes, by so [Page 156] much more are they to be conuersant in heauen: for though the holy Ghost be a free gift, and could not be merited by all the endeuours of men; but proceedes from the vncompelled and free goodnesse of the father and the Sonne, who (the Sonne) by his sacred word promised, by his painefull Passion merited, and by his holy prayers preuayled for his coming; yet we see by the example of the Apostles and Primitiue Christians, that we are to make vse of our owne endeuours before we haue the happinesse to receiue him indeede, as dispositions to prepare our hartes against the receipt of so great a Gueste.
Affection. Noe, my soule, the God who made vs without our helpe, will not saue vs without our owne concourse or cooperation. He will saue vs in qualitie of such as he made vs by his gift and grace, to witt reasonable and free Creatures. He hath taught vs to aske, to seeke, to knocke, nor shall we otherwise receiue or find the gate open. Nay, he euen reproches vs, that being so longe, so continually with vs, our coldnesse yet asketh nothing, Nor would he euer, saith sweete S. Augustine, so earnestly exorte vs to aske, if he would not giue [Page 157] Let slouthfull man blush then, since God is more readie to giue, then we to receiue. He's more readie to grant mercye, then we to be deliuered from miserie.
THE III. MEDITATION.
The 5. disposition. Prayer. I. POINT.
CONSIDER for the 5. disposition, the primitiue and Apostolicall way to receiue the holy Ghost, as it is deliuered in the first of the Actes. All of them, saith S. Luke were perseuering in prayer. We find the Apostles, to whom the promesse was newly made, praying for the performance of it. We find the Primitiue Christians, and our Blessed Lady her selfe, at prayer. Nay euen our Aduocate while he was yet with vs, told vs that he would pray to his heauenly father for vs in this behalfe, good reason then that we his poore clyents should ioyne in petition with him, and earnestly pray that that holy Spirit may be sent to vs.
Affection. Let vs then, my soule, incessantly both day and night, aspire and [Page 158] breath after this holy Spirit, saying with blessed S. Aug. Come ô thou holy communication of the Father and the Sonne, and prepare thyne owne habitation. Come and visite the darke retreaites of our distracted hartes. Come, ô thou clenser of sinnes, and curer of wounds. Come, ô thou strength of the weake, and support of such as are readie to fall. Come ô thou teacher of the humble, and destroyer of the proude. Come purifie this self-loue by thy sacred fire: enlighten this self-iudgement by thy cleare light: and breake downe this selfe will of myne, by thyne vnresistable power.
The 6. disposition. Vnanimous perseuerance in prayer. II. POINT.
CONSIDER that the Apostles, and Primitiue Christians Prayer, was accompayned with vnanimitie and perseueuerance. It was not slightly and distractedly run ouer in a short tyme but they absolutly made it their busines, being shutt vp togeither, euen from the Ascension till Pentecoste, or the coming of the holy Ghost, vnanimously and instantly begging and expecting that Best gift.
Affection. Thus, my soule, let vs, and all that loue the eternall loue of the Father and the Sonne, pray vnanimously, not with diuided hartes: and perseuerantly all togeither, not as though we were litle concerned, or that we had not all one designe, since we ought all to haue but one hart. And ioyne in prayer with that deare Mediatour and Aduocate of ours, to his father and our father, at whose right hand he is still pleading for vs, his poore brethren, according to flesh, that he would dispatch downe that holy Spirit of theirs, into our hartes, to thend we may all be but one by loue, and vnion, with the father and Sonne and the same Spirit, as they are but all one in essence and substance; and that our hartes may continue the pure and chaste Temples of the holy Trinitie for euer: Christian hartes thus vnited, are able to make a holy force against Heauen, and draw from thence the Spirit of vnion.
AN ENTERTAYNEMENT FOR WHITSONTIDE OR MEDITATIONS OF THE HOLY GHOST.
THE I. MEDITATION.
That of our selues, without the ayde of the holy Ghost we can doe nothing. I. POINT.
CONSIDER, that Man of himselfe, as of himselfe, is not able to think one good thought, but all our sufficiencie is from God and what God the Father, by his power, is able to performe; what the sonne, by his wisdome to inuent, is not executed and applied vnto vs, but by the goodnes, and loue of God the holY Ghost; whence s. Paule: None can say Lord Iesus (that is, as he ought profitablY to saluation) but in the holy Ghost.
Affection. See, mY soule, in these diuine [Page 161] truths, thine owne sufficiencie, that is, thy pouertie, and meere nothing. We are not able to worke one good worke, nor saie one good word; nor euen conceaue one good thought; but all, euen all our sufficiencie, is from that great Giuer of all good giftes. So that we may well pronounce with the holy Church without thy power (ô diuine Spirit) there is nothing at all sound in Man. If then all our strength be from him, let all our addresses be to him. If we indeede acknowledge our owne impotencie, let vs betake our selues to his omnipotencie. If flesh be weake, let's haue recourse to the Spirit. Let loue leade vs to this God of Loue, and expose our coldenes to the fire which he visibly brings downe from heauen this day, saying; Veni &c.
What the H. Ghost is. II. POINT.
CONSIDER what the holy Ghost is. He is no other thing then the Spirit, that is, the spiration and breathing of the Father and the Sonne: for as mans hart, by his mouth, breatheth, or produceth a breath, so God the Father by his sonne, [Page 162] produceth the holy Spirit. Or els, as the soule by the vnderstanding of an amiable thing, doth produce, or breath out loue; Loue, which is no other thing then the spirit or breath of the affection, so doth the father by the Sonne, breath out the holy Ghost, who is no other thing, then a chast and holy loue, produced and breathed out, by the father and the Sonne, whose mutuall loue it is.
Affection. O diuinely sweete-breath! Heauenly deare Gale! Coeternall tye of two eternall persons! Sacred commerce! holy communication of the omnipotent father, and his only begotten deare sonne. O essentiall, ineffable, inflamed loue, who euer burnest and art neuer extinguished! graciously slide into, and burne this frosen hart of mine Thou hast freely preuented me, and reuiued me, while I lay in a dead slumber, and neither sought thee, nor thought on thee. Doe not, I beseech thee, forsake me, whilst I am inuokinge thee. I desire with the whole strife of my hart to desire thee. The loue of my soule, couets to loue thee. Nor can I without thee. Grant that by thee, I may souue-raingly loue the father, and the sonne, and [Page 163] thee. Three diuine persons [...]n the veritie of one Deitie, whose mutuall loue thou art. O god the holy Ghost, giue what thou commandest, and command what thou wilt.
THE II. MEDITATION.
What kind of Spirit the H. Ghost is. I. POINT.
CONSIDER, that though the holy Ghost be a Spirit, Spiration, or breathing; yet is it not like that of Man, which is a Spirit which passeth and returneth not nor like to the Angells, which are Missionarie and seruing Spirits▪ nor like to that which our Sauiour Iesus-Christ deliuered vp, when he said: into thy hands I commend my Spirit. To witt: his soule. In fine, it is no created Spirit, but an immense, increated, diuine Spirit, intrinsecall to God, yea, God himself, the third person of the B. Trinitie; the same God with the Father, and the Sonne; proceeding from them by an eternall, spiration; and therefore, coequall, consubstantiall, coeternall with them, and equally to be adored and glorified [Page 164] together with them, as Lord, and life-giuer.
Affection. Let me loue thee, ô thou deare eternall, immutable, and euer permanent Spirit, and loue of the father and the sonne; let me loue thee. And as thou proceedest from that one only, more then most blessed eternall will of the father and the Sonne, and becomest naturally and substantially one only God with them, before time, so grant; that my will, in tyme, by the participation of thy heate, and thy grace, may so louingly adheare to that diuine will, and be lincked together, in so perfect a bond of true friendshipp, that there be but one will betwixt heauen and earth, God and Man. That that may be as truly meant and accomplished, as frequently pronounced: Thy will (that is, that sourse of life, of libertie, of eternall loue) be donne in earth as it is in heauen: that by such conformitie, resignation, and adheasion, we may all become but one Spirit with thee.
That the H. Ghost is a heauenly gift. II. POINT.
CONSIDER further, what the holy Ghost is, and you shall finde, that he is a gift, but a gift sent vs from heauen, a gift which containes in it the whole collection of all good things; a gift prepared from all eternitie to be bestowed vpon men, better then which, there neither hath or shall, or can be any giuen, or imagined, euen by the wisedome of heauen it selfe: for it is euen that best gift, that perfect thing, which descended from the father of lightes, with whom there is alwaies a permanent plentie.
Affection. 4 O most noble, most admirable, and more then most excellent gift! ô in comparable, immense, and inestimable liberalitie! ô incomparable dignitie of mans soule! Man was farre from dreaming of it. Angels could neuer haue imagined it. God himselfe could giue no more then God in a gift. Ah my soule, the verie heauens can giue no more then we possesse. They are diuine truthes we speake, the great S. Paule assures it. Know you not that [Page 166] your members are the Temple of the holy Ghost which is in you. And againe: The spirit of God dwelleth in you. Well may we glorie in this obsolute assurance of so incomparable a gift and guest. But forget not, my soule, what followes: But if anie violate the Temple of God, God will distroy him.
THE III. MEDITATION
The Holy Ghost is a permanent gift. I. POINT.
CONSIDER, of what a permanent plentie and blisse poore man is possessed by the bountie of this heauenly git, which is accomplished with all perfections It is a gift, it cannot then be recalled; it is our owne nothing being more ours then what is our owne by free gift. Its a free gift, it was not bought, or borrowed, but freely bestowed. Loue then was the cause of it, loue, which is an efficacious wishing well, or wishing good to the beloued.
Affection. Ah, my soule, this heauenly gift, is no lesse absolutely permanent, then superlatiuely excellent; and no lesse sure (as to externall force) then a huge possession. The theeuish world cannot robbe it: [Page 167] The power of darkenes cannot wrest it out of our hands. The God that gaue it, takes it not awaye. Non deserit nisi deseratur. He forsakes not, vnlesse he be first forsaken. Selfe trecherie, at home alone, can hazard it; selfe disloyaltie, can loose it: hatred for loue, by consent to mortall sinne, can driue this Loue, this gift, this God out of dores.
II. POINT.
CONSIDER from whom we had this good gift, and we shall find it came from all the three persons of the holy Trinitie: I saith the Father, will powre out my Spirit vpon all flesh. I will aske my Father, saith the sonne, and he will send you another comforter. I will send him to you, saith he againe. And, the holy Ghost (saith Sainte Augustine) is so giuen, as God's gift, that he is also his owne gift; he is both the gift and the giuer. All the three persons in the B. Trinitie were imployed in mans creation, and all are imployed too about his sanctification. We will come to him, to wit, the father, sonne and holy Ghost, and we will take vp our Residence with him.
Affection. Blesse, ô my soule, that Father [Page 168] of lightes, that good giuer of all good gifts, who sent his holy breath or spirit downe vpon vs. Blesse that Lambe of God who by his death, merited that blessing for vs. Blesse, in fine, that holy Spirit, who was himselfe both the giuer and the gift, and graciously came vnto vs. Be they Blessed, and praysed; magnified and glorified, in the vnitie of one Deitie, for euer. And let our earthly Trinitie, neuer forgett this mercy. Let our memorie faithfully represent it to ourvnderstanding. Let our vnderstanding continually ponder ruminate, and deliuer it to the will. And let the will imbrace, in ioy, and carefully locke vp this present of infinite loue, with all the loue, ioy, and Iubilie of hart, imaginable.
THE IV. MEDITATION.
What we receiue indeede when we are said to receiue the Holy Ghost. I. POINT.
CONSIDER, that by receiuing of the holy Ghost, we receiue the substantiall, or consubstantiall vnitie, charitie, and sanctitie of the father and the Sonne, [Page 169] according to S. Augustine. The most firme and indissoluble bond or tye of the holy Trinitie. The sacred kisse of the father and the Sonne, by their mutuall loue from all Eternitie, whereby they loued the iust, euen with the loue of their owne hart (saith S. Richard de S. Victore) which is the holy Ghost.
Affection. Ah my soule, how ineffably greate blessings are these which faith layes before vs! and we consider it not, or rarely and coldly reflect vpon them. O did we frequently looke vpon it with a liuely faith how would our thoughtes be wayned from this base world. How euer we are in it, we are not made for it: the heauens haue other thoughtes for vs. The true cause of our being here indeede, is to adheare to God by loue, and to become holy, as our heauenly father is holy, and to that purpose the holy Ghost, the verie vnitie, loue, and sanctitie, of the Father and the sonne, comes downe to dwell in vs. Ah my soule! Let vs neuer forgett this astonishing, and oppressing graciousnesse.
II. POINT.
CONSIDER, yet further, that it is not the vnitie, charitie, and pietie of the father, and the sonne, which we receiue onely, but truly and indeede we receiue the person of the holy Ghost▪ w [...]h grace and charitie; nor is he in vs by Essence, Presence, and power only, as he is euerie where, but in a more deare, neere and intimate manner, as in his Th [...]one o [...] Temple. For doe you not know, saith s. Paule that you are the Temple of God, and the Holy Ghost doth dwell in you. And againe: Charitie is diffused into our hartes, by the holy Ghost, who is giuen vnto vs.
Affection. Yes, saith s. Augustine, that good God, is present to his faithfull, [...]ot meerly by the grace of visitation, but by the presence of his Maiestie. It is not now the odour of the balsome that is spredd abroad, but the verie substance of the sacred oyntment it selfe. By which according to s. Iohn, we shall be taught all thinges. O great, great and most admirable mysterie, which is yet so familiar to vs Christians! O most excellent and incomparable visite, and gift of the proper person of the holy Ghost! O God what a singular fauour is it, to haue God, the true [Page 171] God, really and personally dwelling in our hartes? O what hartes ought they to be, which haue the happinesse, to be the Mansion of such an inhabitant?
THE V. MEDITATION.
The excessiue loue of God, shewen to man, in sending the holy Ghost. I. POINT.
CONSIDER with S. Augustine: that God the father moued by meere mercie, sent his sonne to redeeme his seruants: he sent also the holy Ghost to adopt the same seruants into children. He gaue his sonne, for the price of their Ransome; the holy Ghost, for a pledge and assurance of his loue, and reserues himselfe all whole, for the inheritance of the adopted. So much did he desire mans saluation, that he imployed not only what was his; but euen himself also, to that effect.
Affection. Doe we beleeue this ô my soule? but doe we beleeue it indeede? That such a sonne was sent for such seruants? That seruants, and such seruants, were adopted into sonns? into coheires? into [Page 172] the participation of the diuine nature? By the meere mercy of the Father? by the bloud of the sonne? by the loue of the holy Ghost? Doe we beleeue it, I say? yes yes, we beleeue it, my soule. We dare not we cannot deney it. Credo Domine, we beleeue it, ô Lord, yet helpe our incredulitie in this behalfe. We beleeue it in words, and in hart too; but our actions, our gratitude, our loue, speake it not, confirme it not to the world. For to whom should all the redeemed slaues actions belong, but to his deare Redeemour? Vpon whom should all his loue be sett, but vpon one that so loues him? And to whom should he reserue himselfe wholy, but to the God of heauen who reserues himselfe wholy for him?
II. POINT.
CONSIDER what an excessiue goodnes and charitie it is, that this immense, and infinite Maiestie, who walkes vpon the winges of the windes and sittes vpon the Cherubins; who fills heauen and earth, being assisted with millions of millions of Angells, would yet daigne to take vp his seate in a poore corner of mans hart; to grace that miserable worme of the earth [Page 173] with his presence, diuinitie, and sanctitie: and therby with the participation of his diuine nature. Ah! could we iustly weigh mans nothing, and Gods Maiestie, we should neuer be wearie with admiring and tasting the dignitie of this great worke.
Affection. Ah Domine, cognoscam te, cognoscam me. O Lord grant me light to know thee, and to know my selfe, that by such knowledge I may happily and gainefully loose my selfe in the admiration of thy excessiue graciousnesse. For what am I indeede compared to thee but extremitie of miserie compared to infinite Maiestie? but nothing, & nothing compared to him who is all in all? But not so much as one little droppe, to a boundlesse Ocean. And yet this Maiestie, is graciously pleased to take vp his Residence in this miserie. This All, will lodge in this nothing. This Ocean, will ouer-flowingly possesse, and please himselfe in this droppe. How happens this to me, that not the Mother of my Lord, but euen my Lord himselfe comes vnto me, resides in me, takes vp his deare delights in my poore harte? Ah, my soule, let our dearest delightes be to possesse him to please him, to magnifie him, to glorifie him for euer.
THE VI. MEDITATION.
Gods excessiue loue to man. I. POINT.
CONSIDER, how great and ineffable the pietie of our Redeemer was towards vs, as S. Augustine obserues; who carried man vp to heauen, and sent God into earth: what a care hath our Maker to repaire his workmanshipp! Behold, a new medicine is againe sent downe from heauen! Behold, Maiestie daignes againe by his owne presence, to visit the sicke! Behold, diuine things are againe mixed with humane, the holy Ghost is become a succeeding Vicar to our Redeemer; that what the one had begun, the other by a peculiar vertue, might consummate; that what the sonne had redeemed, the holy Ghost might sanctifie, what he had purchaced, he might conserue.
Affection. Too too much are thy friends honored, my dearest Lord. Their principalitie is exceedingly beyond all measure confirmed by the presence of thy holy Spirit, Ah, my soule, what doe the heauens [Page 175] seeme to make of vs, what rate putt they vpon vs, while we vnderualue our selues▪ The holy Trinitie may seeme to be wh [...]ll [...] imployed to saue vs: while we are b [...] [...] [...]ll our selues away, for moments of [...]nsitorie pleasures, for vanities, for lyes. Our thoughtes are languishing after the hope of I know not what delightes which the world promiseth; while our dearest delight ought to be, to receiue, in hand, more then we are able to conceiue. Ah, my soule, what dearer delight could euer mans hart wish for, then to be deliciously oppressed with heauenly plentie?
II. POINT.
CONSIDER, the vnspeakable honour conferred vpon man by the presence of the holy Ghost. He receiues, saith S. Basil, a Propheticall, Apostolicall, and Angelicall dignitie; being, before, but earth and ashes, abiection, and rottennes. Yea, saith he, by vertue of this presence, euerie holy soule, becomes a God. Ego dixi Dij estis: I haue said, you are Gods, and all sonns of the highest. For who adheares to God (which is is done by loue in the Holy Ghost) is one Spirit with him.
Affection. Good Iesu! what is man, that thou dost so magnifie him? or what is the sonne of man, that thou dost so place thy hart vpon him? What did Gods mercy discouer in our miserie, my poore soule, that he should honour it with a dignitie due the Prophetes, Apostles, Angells, yea euen rayse it to a certaine vnion with himselfe? For this it was that Iesus-Christ, while he was yet in this world prayd so ardently to his heauenly Father. I pray, saith he, that they (his Apostles &c.) all may be one, as thou (ô heauenly Father) in me, and I in thee, that they also in vs may be one by participation, by charitie, by grace, by glorie: O vnspeakablely deare vnion! ô more then most Blessed Communion betwixt God and man!
THE VII. MEDITATION.
To what end the holy Ghost comes. I. POINT.
CONSIDER, that the holy Ghost comes vnto vs, to purge, illuminate, and perfect our soules; and to reforme them to the image and likenes of God, to [Page 177] which they were made thereby to make them partakers of himselfe (He being the diuine sanctitie) in this life; and disposing them to a more neere, and noble likenes thereof in the life to come, to which euery cause striues to produce effects like to it selfe: it followes then, that the holy Ghost endeauours to make the soule, which it doth inhabit (which is the soueraigne perfection and dignity of a reasonable creature) feruent, spirituall, holy, and diuine.
Affection. Why doe we then my soule, remayne in our wonted languishments? why doe we still liue in league with our accustumed imperfections (making reflection what they are, and how often we haue had the light to know them, and resolution to amend them) our luke-warmenesse in Gods seruice; our impuritie of harte; our ingratitude to God for his innumerable giftes, and graces &c. Why doe we, why doe we, alas resiste the designes of the holy Ghost? His aymes are to purge our hartes, and we remayne in our impurities. To illuminate vs, and we affect darknesse more then light, (we feare to know his will least we might be oblidged to doe it.) To burne our hartes, and we [Page 178] persiste in our coldnesse. To render vs spirituall, holy, diuine, and we continue, indeuoute, carnall, and earthly. Alas, my soule, is not all this too too true!
II. POINT.
CONSIDER, that the holy Ghost comes to be the Soule of our Soule, and to furnish vs with all things necessarie to the perfection of our spirituall life, euen as the soule of our bodie giues force to the great diuersitie of the functions and actions of the senses, and faculties of the said soule, as farre as is necessarie to our naturall life; for what want wee which this Spirit brings not? If light and knowledge of truth. He is truth it-selfe. If strength. He is power itselfe. If heate. He is a consuming fire. Are we sicke? he is the Phisitian and the Phisicke. Is the cause of our eternall reconcilement to be pleaded before the dreadfull Tribunall of Gods Maiestie? He is our Aduocate. Are we oppressed with temptations and tribulations? he is our comforter, our Deus & omnia, our God, who is to vs, all things.
Affection. It is not, it is not from this body of ours, that the same body hath [Page 176] life, motion, action, and vigour, but from the soule, without which it remaynes an vnprofitable bulke of corruption. Nor is it from the soule, that the soule liues, remembers, vnderstands, wills, but from God who is the life of the soule. Nor doth it euer liue, vnderstand, or will any thing profitably, but by his grace diffused into our hartes by the holy Ghost. Come, then oh come then, thou holy Spirit, and be our light, our truth, our fortitude, our fire, our salue, our Phisitian and cure. Proue our second Aduocate to the heauenly Father, togeither with that deare Lord of ours, who both merited thy sending, and graciously sent thee. Proue our comforter in our tribulations, temptations &c. Proue finally our God, and our all.
THE VIII. MEDITATION
Of the aduantages or fruites of the Holy Ghosts Coming. I. POINT.
CONSIDER what huge aduantages we receiue by the coming of the holy Ghost, adn we shall finde, that thereby [Page 180] we are taken into the participation of all the blessings, and riches in some measure, which our Blessed Sauiour possessed in plentitude and fulnesse. The Spirit of wisdome, and vnderstanding: the Spirit of Counsell and fortitude: the Spirit of science, and pietie; and the Spirit of the feare of our Lord. These are the seauen lightes, or seauen Lampes by which the faithfull are enlightned: wisedome, is a light by which we know Superiour things. Vnderstanding, a light, by which we discerne interior things. Science a light wherby we know inferiour things: Counsell, a light by which dangers are discouered; Fortitude, is giuen to repulse and master them; as Pietie to mollifie the hardnesse; and Feare, to subdue the pride of our hartes.
Affection. Blessed be the Father of our Lord Iesus-Christ, who mercifully sent his Sonne to saue vs sinners. Blessed be his only begotten Sonne who spent his most pretious blood and life vpon the worke of Mans Redemption. And blessed be the holy Ghost, whose infinite loue, plentifully bestowed those good giftes vpon vs, which were purchased for vs by Christs merits, whereby we haue light and strength [Page 181] to walke; and without which, like sensuall men, not knowing what belongeth to Spirit, we had wandred in darknesse, without either the true knowledge of God, or ourselues, & had quaked with feare, through want of Fortitude, where there was nothing indeede to be feared; and for want of Councell, had not feared him whom we ought to feare, who can throw the bodie and soule into Hell fire.
II. POINT.
CONSIDER the excessiue loue of God to Man, in the distribution of these gifts; The verie same which were giuen in their full extent to that flower of the field which sprung from a sprigge of the stocke of Iesse, Iesus-Christ, the first begotten among manie bretheren, the same, according to each ones measure, is bestowed vpon vs too, the younger bretheren. We are regenerated and borne againe by the same spirit, saith S. Augustine, by which Christ was borne. By the same spirit, according to faith, is Christ formed in the hart of euerie one of the faithfull, by which according to flesh, he was framed in the Virgins wombe.
Affection. O ineffable, incomparable, [Page 182] and neuer enough admired goodnesse of God! O vnspeakable and neuer enough considered dignitie of Man! Man presented with the same gifts of wisdome, vnderstanding &c. of which the Sonne of God was possessed! The Eldest brother and the younger bretheren, assisted with the same helpes towards heauen. The adoptiue children, sharing in the same prerogatiues with the naturall Sonne; hauing the same Spirit to quicken, moue, strengthen comfort, and replenish them. The same Spirit, I saie, to frame Christ in the harts of Christians, which framed Christ Iesus in the sacred wombe of his Virgin Mother. O my soule, let vs neuer so farre forgett this dearenesse, this dignitie, this transport of loue, as by a degenerous conuersation to stoope to things so farre belowe vs, as are all the fugitiue toyes which the world is able to present vs.
THE IX. MEDITATION.
Of the aduantages, againe of the Holy Ghosts Cominge. I. POINT.
CONSIDER, that though Mercie had abundantly prouided for mans instruction in all vertue, by the incarnation and holy life of Christ &c. Though wisdome had admirably inuented, and goodnesse had graciously put downe the too too plentifull price of mans redemption, the pretious blood of a God, a most souueraigne salue to cure the most desperate leprosie; yet had it all profited nothing, had not the application been also made, by the meanes of increated loue, the holy Ghost in the Sacrifice, Sacraments, and suffrances of this life.
Affection. Our cause, my soule, was alreadie gained by our B. Sauiours merits against the world, the flesh, and the diuell but the decree was not yet put in execution. The purchace of our libertie was indeede made, at the price of his pretious blood, but we were not yet putt in possession [Page 184] of our right; we were yet, on our parts, by the assistance of the holy Ghost, to negotiate vpon the talents and riches left vs, by the meanes of our cooperation in good workes and patient sufferance of tribulations, to accomplish the things that want of the Passions of Christ, as saith S. Paule. All his labours, and actions, and passions are mine, but I must also labour and suffer with him if I will raigne with him. He loued me, that deare louer of man, and deliuered himselfe vp for me. But I must also loue him, which none can doe but by the assistance of the holy Ghost.
II. POINT.
CONSIDERATION: Christ was borne to the world, and yet it either knew him not, or knowing him, remained in its wonted malignitie, coldenesse, infidelitie. He watched, fasted, prayed, and yet few were moued therby. He preached, wrought cures and miracles, and notwithstanding found but few followers, saue some poore fisher-men, and others, ledd for the most part, either by their owne interests, or curiositie. But when the holy Ghost once breathed and brought downe fire vpon them, what admirable effects did they not produce?
Affection. Come then, ah come then, thou holy Spirit, and purge and consume the maligant humours which obstruct my hart, inflame my condenesse, ah helpe my infidelitie. Renue, and reuiue in my memorie those many, long, and painefull watchings, and fastings, and prayers, preachings and passions of my sweete Sauiour, that I may euer run with speede in the odours of those perfumes. That I may testifie to all the world, with the Apostles and primitiue Christians, that it is in memorie and imitation of Iesus of Nazareth who was ignominiously crucified, and by the vertue of his holy Spirit, that I doe what ere I doe.
THE X. MEDITATION.
In what manner the Holy Ghost came. I. POINT.
CONSIDER, that the coming of the holy Ghost was preceded and accompaigned with a suddaine sound (like to a great lowde, and vehement blast of wind) which came from heauen and filled the whole howse &c. Thus it is, that the [Page 186] hand of the highest is wont to worke a happie change on the harts of men.
He powerfully thunders downe from heauen, and forces his passage through our deafe eares, by frequent; feruent, and redoubled inspirations: Rise vp thou that sleepest, and rise vp from the dead, and Christ will enlighten thee. And he cries so lowde, that howeuer we neglect; we cannot deney that we heard his call,
Affection. Noe my Soule, we cannot denie it: Hee hath preuented our harts with strange blessings. He hath often cried out with a lowd voice, and replenished the whole howse of our harts with this sound. I am thy saluation. I am thy exceeding great reward. Life is short and vncertaine, Eternity endlesse: God is iust and dreadfull: and who is able to liue in eternall flames? And these words haue often clouen to our very hart rootes, and we haue found ourselues intrenched on euery side, and we haue had nothing to oppose against them, but certaine slow and sleepie delayes: behold I will shortly sett vpon such and such a good worke: or subdue such or such a vice which raignes in me, and shortly it shall be done; And yet, what is notorious, and [Page 187] we cannot deney, with the Iewes, we striue to suppresse, and stifle the grace of the holy Ghost in our hartes; And yet are we still detayned, by verie toyes of toyes from concluding an absolute league of perfect friendshipp with the God of our hartes, who laies so close a seige to them.
II. POINT.
CONSIDER that the holy Ghost had formerly appeared to the world in diuers formes. As at Christs Baptisme, in the forme of a Doue, to teach the followers of Christ, with what innocencie and candour, and with what foecunditie of good workes they are to behaue themselues. At his transfiguration, as a bright clowde, to intimate the shewres of heauenly grace, which he plentifuly powres downe vpon vs, and the fatherly protection he pleaseth to take of vs. But this daie he appeares in firie tongues, signifying that he comes to establish legem igneam, a firie law, a law of loue and charitie, which were it practised, according at it is taught, it were able to set all the world on fire.
Affection. Though all thy approches, motions, inspirations, and apparitions (ô [Page 188] diuine Spirit) be worthily euer most welcome to me: yet nothing comes so home to my harts desire, as these flames of fire which intimate a law of loue, and in that conquering name, ought to subdue all hartes: For what doth mans hart loue indeede, but loue? What chaine of gold, could euer so deliciously draw vs, as the chaines of humanitie and charitie; where beloued force, proues absolute freedome? Ardeam ex te totus ignis sancte. O holy fire let me be wholy burnt by thee. O fire which euer burnest, and art neuer extinguished, doe thou inflame me. O thou light which dost euer shine and art neuer darkened, doe thou enlighten me. O how my verie hart desires to be inflamed by thee How sweetly dost thou heate? how secreetlie dost thou shine? how delightfully dost thou burne?
THE XI. MEDITATION.
How we may know whether the H. Ghost liues in vs. I. POINT.
CONSIDER that the certaine keeping of Gods commandements, giues vs a certaintie that we loue God. And who [Page 189] loues him, certainly remaynes in God, and God in him. And in this saith S. Iohn, we know that he remaines in vs by the holy Ghost which he gaue vs. If then our owne hartes reprehend vs not of the breache of Gods commandements we may haue a wholesome cōfidence in his goodnesse and mercie, yea, a morall certaintie, that we stand in Gods grace and fauour, and that the holy Ghost, doth dwell in our hartes.
Affection. Happie is the Soule which hath this testimonie in herself; for certainly it is a continuall and a most delicious feast to her hart, since it becomes thereby a very Paradice in earth, the throne, the temple, the heauen of God. O what a singular, superexcellent, Angelicall, Seraphicall honour is this! To be the house of God, and to haue God to be our house and harbour! To remayne in god, & god to remaine in vs. Is not this indeede to begin to be Angells, and to haue our whole cōuersation with God? Yet beware, my soule, let him that stands looke that he fall not: it is yet in earth that we possesse this in heauen; where the world, the flesh, and the diuell continually surround vs. Their snares are layd, & charitie is lost in a momēt. It is not [Page 190] enough to haue the holy Ghost for the present; but we must further (to be able to ouercome all our temptations) begge the continuance of his presence, vertue, and power, by our incesant and ardent prayers saying with the good Disciples, mane nobiscum Domine, stay with vs, stay with vs, ô Lord.
II. POINT.
CONSIDER that the presence of the cause is neuer more surely knowne then by the effects. And the principall effect which the increated Charitie, the holy Ghost, produceth in our hart, is Charitie de Spiritu Sancto. And Charitie, saith S. Paule, is patient, benigne, she enuieth not, she dealeth not peruersely, she is not puffed vp; she is not ambitious; She seeketh nor her owne, she is not prouoked to anger, thinketh not euill, reioyceth not vpon iniquitie, but reioyceth with the truth, suffers all things, beleeueth all things, hopeth all things; beareth all things; in fine, she is cheerefull, longanmious, milde, modest, &c.
Affection. If then, laying our hand vpon our owne harts, we find by an impartiall Examen, that we are truly patient in Crosses, [Page 191] afflictions, and difficulties (be they corporall or spirituall.) If benigne and milde in words and behauiour, not arrogating too much to ourselues, or seekeing our owne aduantages. If we enuie not the good of others. If our hartes swell not, nor peruersely oppose our neighbour, but sweetly support him, entertaine a good opinion of him, and hope well of his proceeding; we may hopefully conclude, that the finger of the holy Ghost is in the worke and sweetly moues, gouernes, disposeth all.
THE XII. MEDITATION.
The Holy Ghosts presence gathered by the effects. I. POINT.
CONSIDER yet further the effects of the holy Ghost in the B. Apostles and Primitiue Christians: And the first is that they began to speake with diuers tongues, according as the holy Ghost gaue them to speake: and those tongues were imployed, not to boast nor vant their owne knowledge, and giue themselues the glorie [Page 192] of it, but to publish the great workes of God, to all Nations, and to speake intelligibly to Partians, Medians &c.
Affection. And wee too haue power, ô my soule (by the assistance of the holy Ghost. If we be faithfull in following the blessed motions which he graciously inspires into our hartes) if not to speake all tongues, at least in our owne only language, to make ourselues intelligible to all nations. Let vs speake Gods great workes by our actions; let our light so shine before men, that they may see our good workes. Let our ioy, peace, patience, benignitie mildnesse, modestie, the fruites of the holy Ghost, appeare, and infallibly none will be found so great a stranger as not to vnderstand that language of heauen, and together with vs glorifie our heauenly father, who blessed our hartes with those good gifts, with which the world is too little acquainted.
II. POINT.
CONSIDER as another effect, that ioy in the holy Ghost, the newe wine of the Gospell, which so feruently boiled vp in the hartes of the Apostles, that they [Page 193] seemed no more to be themselues, but to be transported, and translated into new men, to strike the hearers with astonishment, to see those poore rude fishermen, simple Galileans, who neuer were suspected of much learning, speake so powerfully, and intelligibly to the harts of all present, while yet some turned it to derision, others ascribed it to drunkennesse.
Affection. O sudden and powerfull effects of the holy Ghosts working, who breathes where he will, and when he will, and how he will, which worldlings are more readie and capable to misconster and deride, then to feele or vnderstand. These are affects of new wine. Say they. Yes, saith S. Augustine, it is euen so indeede: with this new wine, and this excellent cupp, are the harts of the faithfull daily inebriated. Thus are they druncke, who for the loue of God, and their soules health, flye their parents and countrie of their owne accord, and abandonne the parents of their bodies euen to find out other new ones of their soules. Being free, they desire to liue in subiection: being noble, they fall in loue with abiection. They preferre abstinence before the delightes of full tables: watching before sweete sleepe and pouertie before riches. Such effects, my [Page 194] soule, hath it pleased God of his infinite mercie to worke in our hartes. So haue wee been deliciously drunke with the chaste wine of his cellers, begetting virgins.
THE XIII. MEDITATION.
More effects prouing the Holy Ghosts presence. I. POINT.
CONSIDER as another effect of the holy Ghost, their vndaunted courage in openly preaching the miracles, Resurrection, Ascension and Glorification of Iesus in the face of his prowd persequutours who had but a few weekes before, put him to an ignominious death. This Iesus, saith S. Peter (who was wickedly slaine by you) hath God raised vp againe, where of we are all witnesses. Let all the house of Israel know most certainly, that God hath made this Iesus both Lord and Christ, whom you crucified. And those vndaunted wordes strucke the harts of three thousand which were conuerted that day.
Affection. Is then the sweete and mellifluous name of Iesus in our hartes, and is it from that abundance that our tongue [Page 195] speakes? Doe we make it our busines to beare out that blessed name (which is the only one under heauen wherein we must be saued) before the face of the Tirant, at the perill of our liues and liberties? Doe we endeauour to print in our owne hartes, and the hartes of all men, this sauing truth, that that Iesus which died forvs, rose againe, ascended into Heauen, and is there gloriously seated, at the right hand of his heauenly father? know my soule, for certaine, that such blessed effects, issue from the presence of the Spirit of Iesus, the holy Ghost: and reioce in it with a chast feare.
II. POINT.
CONSIDER yet another effect of the presence of the holy Ghost, which is a loue to heare the word of God, and a constant adhearing to, and perseuering in Apostolicall Doctrine, frequent Communion, and feruent and vnanimous prayer, with reuerence and feare. Such was the practise, of the primitiue Christians, who, as in Acts 2. were perseuering in the Doctrine of the Apostles, in the communication of the breaking of Bread, and Prayer.
Affection. Obserue, my soule, what the first fruites and feruour of the Spirit ledd the primitiue Christians to, and neither feare nor fayle to follow them. They perseuered in the doctrine of the Apostles. And shall we giue eare to the new-found fancies, and pious imaginations of new masters? If any, saith S. Paule, euangelize to you (were he an Angell) besides that which you haue receiued, be he accursed. They communicated euery day, and shall we be backward in it, when laudable custome, and conueniencie calls vs to it. They continued vnanimously togeither in publike prayer. And shall we run into corners, and more please our selues in our deuotions of our owne inuention? Noe, noe, it is the publike and vnanimous prayer of the faithfull, that infallibly peirceth heauen; and leaues our harts comfortable testimonies, that the holy Ghost resides therin.
THE XIV. MEDITATION.
The H. Ghosts presence knowen by the effects. I. POINT.
CONSIDER againe as another argument of the H. Ghost, the loue of vnitie of harts, and communitie of our substances. The multitude of beleeuers (the primitiue Christians) had one hart and one soule neither did anie say, that ought was his owne of those things which he possessed, but all things were common vnto them; nor was anie needie among them. From this blessed vnion and Communion did S. Augustine, and the rest of the first founders of religious orders take the platforme of their proceedings. These, saith he, were the first that heard: How good and how pleasant a thing it is for brethren to dwell in one: but that fraternall loue and vnion stopped not there, but that exultation of Charitie descended downe to posteritie. Thence it is that in religious houses, to this day, there is but one hart and one soule, one celler, one panterie, one purse, one comon designe, to loue God aboue all things and their neighbour as themselues.
Affection. O Blessed vnion! ô happie communion, which composeth euen a heauen in earth! In thee, noe myne and thyne is heard, those cold words, which are the source of all dissension. In thee there is a perfect imitation of the B. Trinitie, where many are one; three persons and one onely God: many operations but one will, one and the same Spirit working them all. Many Attributes, but one and the same comon substance. So saith S. Augustine, in a Monasterie they liue so that they all seeme but to compose one man. They are many bodies, but not many hartes. Many operations, but all guided by one will. Many offices, but all vsing one comon substance or stocke. And all this that Christians may become one by charitie, as Christ and his heauenly Father are one in Deitie. If we imbrace and loue this vnitie, my soule we hold Charitie, and the holy Gost certainly dwells in our hartes.
How the holy Ghost raignes in vs. I. POINT.
CONSIDER Finally that the holy Ghost doth not onely liue, but gloriously raignes in our harts, as it did in [Page 199] the primitiue Christians, when we doe not only willingly, but euen ioyfully endure contumelies, contempts, temptations, tribulations &c. for the name of Iesus, yea euen glorie in them, for the loue of that name; for so did the Apostles Acts. 5. They went from the sight of the Counsell reioycing, because they were accompted worthie to suffer reproache for the name of Iesus. So the Christian Iewes suffered the losse of their Goods with ioy, hoping for a better and a permanent substance. And S. Paule; I abound with ioy in all my tribulations. I euen glorie in them.
Affection. O my soule, if we finde this ioy in the holy Ghost: this omne gaudium in sufferance with Iesus, Let's reioyce, reioyce, and springe with ioy, because our reward will be great in heauen. But reioyce in our Lord, the good giuer of this heauenly abundance; the holy Ghost raignes in vs. Marrie if we find not this ioy, this glorie in tribulation, yet find patience and resignation, with a desire of this, reioyce notwithstanding, the holy Ghost liues in vs. And he that begun this good worke will perfect it, (haue we a little patience) and will confirme and establish it, at his good pleasure; cease not, in the interim, [Page 200] to emulate (how euer we find not ourselues yet in tearmes to performe) those better giftes: what we haue we haue from God, and what we haue from God, comes from the order of his wise prouidence, one thus and another thus, according to the measure of Christs plenitude. Cease not to aske, to seeke, to knocke. Truth hath promised by the mouth of Ezechiel, that what is weake, he will strengthen; and what is fatt and stronge he will keepe and feede &c.
THE XV. MEDITATION.
How the Holy Ghost is contristated and weakned in vs. I. POINT.
CONSIDER that euen as the Soule is seene often to languish in the bodie, by reason of manie infirmities, in such sort, as though indeed it liue, yet it seemes to be depriued of liuely motion, sense and vigour, so the soule of the soule, the holy Ghost, is so contristated, as it were, by the multitude of veniall sinnes, especially if our affection be placed vpon them, that it seemes to be depriued of actiuitie; [Page 201] that is, the hartes wherein it resides leaue off to be prompt, feruent, flourishing and fruitfull; leading a drooping and drowsie life, and expecting, in a manner, the first faire occasion to perish. How doe many little sinns being neglected kill, saith s. Augustine? Marrie manie smalle droppes furnish a riuer; and aboundance of sand, though smalle graines, sinke a shippe: the neglect of pumping, causes shippwracke; as well as the billowes which ouerflowe the shippe.
Affection. Take better grounds, my soule▪ Dispute not what's veniall sinne. S. Teresa, found not herselfe safe in that practice. But what euer hath any face of euill that flye. And (following S. Paules councell) what things soeuer be true, what soeuer honest, what soeuer iust, &c. what soeuer of good fame, if there be anie vertue, anie prayse of discipline: those things lets thinke vpon, those things let's doe. Lets not be strait harted, and vnwilling, as it were, to be happie. Let's not limit the holy Ghost, who giues abundantly, and vpbraides not. His graces are too pretious to be refused, or played with. When we haue done the best we can; we may put this downe for a certaine truth: We are but vnprofitable seruantes: we haue done but what we ought.
How Charitie perisheth, and the holy Ghost is driuen out of our hartes. II. POINT.
CONSIDER, that being once gott into free trading in veniall sinnes, we beginne to be more familiar with, and lesse apprehensiue of mortall; to witt, we so long play with waspes, because their stinges are not mortall, that with our Mother Eue, we lye open to serpents. Wisdome waxeth obscure; counsell is cast aside feare growes foole-hardie; fortitude failes vs, and faith begins to slumber; But the Diuell sleepes not. A pleasant obiect is cast in our waye (nor is it anie more then veniall sinne.) We fixe our eyes vpon the beautie of the forbidden fruite, and faine would we taste of it. Such dalliance begetts complacence, complacence ingagement, ingagement procures consent, and by consent mortall sinne has gotten footing in our harts: Charitie perisheth, and the holy Ghost is forced out of his Temple.
Affection. O bewitching snares? accursed chaines, which infallibly leade to slauery [Page 203] and destruction! Ah my soule, if we begin once to giue ourselues ouer to the dandlings and caresses of the harlot-words like another Dalila (were we euen Samsons) it will straight bereaue vs of our strength and sight, and dispossessing vs of the holy Ghost, leaue vs slaues to the diuell. Ah, what a pittifull exchange is here? Be astonished, ô heauens, vpon this; and ô gates thereof, be you desolate exceedingly: The very Angells of heauen, were they capable of teares, would weepe to see the holy Ghost, with all his gifts and graces, disloyally turned out of our sinfull soules. But to preuent this desolation of desolations, lets vse a timely care. Being alreadie ensnared, lets by a holy violence, cutt, breake, teare them in peeces: for, alas! the best of them are worth nothing, they leade but to death. But are we yet free? Flye fly then the leaste apparent occasions of euill, ô thou beloued of God. Flight alone, in this behalfe, is a sure victorie.
MEDITATIONS OF THE B. TRINITIE
THE I. MEDITATION.
That by faith alone we can safely approche to God in this ineffable Mysterie. I. POINT.
CONSIDER that though all nations (be they otherwise neuer so barbarous) haue alwayes vnanimously conspired togeither to the professing of some Deitie, yea euen many Gods, which they foolishly feyned to themselues. And though all the thinges vniuersally, which we see, seeme to leade vs to the knowledge of some inuisible diuinitie, wherby they were all made, and conserued: yet should we be alwayes wauering and without [Page 205] assurance, should we committ our selues to reasons weake search, not taking Faith to be our guide. Faith which is, saith S. Augustine, the way to Beatitude. Faith without which, saith S. Paul, it is impossible to please God: whence he concludes, that it is necessarie to saluation.
Affection. O my soule, how happily are we preuented by a heauenly light, which the wise of the world wanting, they vanished in their owne knowledge, and while they could not reach to the true God, they spent their witts in deuising false ones. Wheras we Christians are safely conduducted by the guidance of faith, by faith, I say, that conuincing argument of thinges not appearing; that illustration of the mynde by the prime light, which inables our soules to discerne spirituall thinges, and leades vs to adore the Father, the sonne, and the holy Ghost, three persons, and one true God, without all hesitation or doubt.
II. POINT.
CONSIDER that as faith is altogeither necessarie, so is nothing more sure and comfortable, as relying vpon the prime truth which cannot deceiue vs, or [Page 206] be deceiued. Let Faith, saith S. Augustine, marche before, and noe difficultie will dare to oppose, or present it selfe. There is nothing more sure or better suted to all sortes of people. For who can wante capacitie, to giue credit to what truth it selfe reueales It speakes wisdome to the wise, and yet the weakest capacities haue as much, in substance, as they. It feedes the strong with solide foode; and yet giues milke to children, which nourisheth noe lesse. Great witts haue as much as they can beare: and the weaker sort is able to disgest all they receiue. O admirable inuention of wisdome it selfe, which can so wisely fitt it selfe to all abilities! They are three, saith S. Iohn, which giue testimonie in heauen, the Father, the Word, and the holy Ghost and these three are one. To witt one substance, one Deitie, one God.
Affection. O great and powerfull God! Man hath nothing to replie to this plane testimonie of faith, but to fall downe and adore thee. I doe therfor, with the whole earth, adore thee, ó Father of infinite Maiestie; and that diuine Word, thy true and onely Sonne, togeither with thy holy comforting Spirit. With my whole hart, [Page 207] and mouth, I confesse, blesse, and prayse thee, ô God the Father; and thee ô God, the onely begotten sonne and thee ô God, the holy Ghost, proceeding from them both. I confesse thee, to be one, in essence, substance, power and Maiestie; trine in persons, ô one holy, and vndeuided Trinitie! Glorie be to the power of the Father: glorie be to the wisdome of the sonne: glorie be to the goodnesse of the holy Ghost. Glorie be to the Father whence all thinges proceede: Glorie to the Sonne by whom all thinges: glorie be to the holy Ghost, in whom all thinges: Glorie to the Father who created vs: glorie to the Sonne who redeemed vs: Glorie to the holy Ghost who sanctified vs.
THE II. MEDITATION.
What the B. Trinitie is. I. POINT.
CONSIDER, that hauing by a sirme faith, made our safe approache; hauing set downe for a certaine and vndoubted truth, that there is an vnitie of Deitie, in the Trinitie of persons, and hauing with our whole hart adored it: we may with an [Page 208] humble Christian confidence draw yet neerer by contemplation, to discouer, in some smale measure, what and how it is. To this effect; looke, with S. Athanasius, vpon the sunne, and noe sooner shall you haue discouered it, but you meete with a naturall kind of Trinitie, which leads vs to that other. To witt, we discouer the body of the Sunne, the brightnesse, and the heate of it. All which make but one, and the same Sunne, though otherwise distinguished in themselues. The body of it being the source of light, represents the Father; the brightnesse, the Sonne who is light; and the heate, the holy Ghost, who is a sacred fire, being but all three one and the same God. The sunneit selfe is noe older then the light, and heate therof, so that were the sunne eternall the light & heate would be noe lesse eternall, or coeternall.
Affection. O thou Orient sunne, shine out vpon our darknesse. O thou Father of lights, enlighten our benighted soules. What I desire, ô Lord, is vt videam, that I may see. Say then againe to this little blind world of myne fiat lux, let light be made, and in that light of thyne we shall discouer light indeede. And thou, ô sonne of God, who [Page 209] art true light illuminating all men coming into this world, leaue vs not in darknesse and in the shadowe of death. And thou, ô holy fire, who alwayes burnest, and art neuer extinguished, burne my reynes and hart, that I may serue thee with a chaste body, and please thee with a cleane harte.
II. POINT.
CONSIDER yet againe, without going out of our selues, a perfect image of the holy Trinitie. For looke but vpon our owne soule, and we may obserue in it, in the essence of one & the same soule, three powers or faculties, to witt, Memorie vnderstanding and Will: which haue three distinct operations, to witt, remembrance, knowledge, and Loue. Nor is loue ascribed to the Memorie; nor knowledge to the will; nor remembrance to the vnderstanding. So that we find in our soule, in some sorte what we beleeue in God, distinction of powers, diuersitie of operations, in vnitie of essence.
Affection. Ah my soule, sith the Blessed Trinitie hath marked out the house of thy hart for himselfe, yea hath sett vpon it his owne signet or representation, let vs neuer [Page 210] proue so disloyall to him, as to thrust him out being entred; or keepe him out when he pleaseth to knocke by his heauenly inspirations, to lodge in his place, his, and our owne worst enemyes, the world, the flesh, and the Diuell, O noe, but rather let our memorie be filled with the multitude of his wonders; our vnderstanding, with his innumerable benefits, and our will be wholy inflamed in contemplation of so vnspeakable a graciousnesse.
THE III. MEDITATION.
Againe what the holy Trinitie is. I. POINT.
CONSIDERATION. Let vs yet further, with an humble and Christian curiositie, feruour, and feare; follow faith and draw neerer to the inaccessible light which the holy Trinitie doth inhabit. And to approach, saith S. Paule we must beleeue that he is, and that he is the rewarder of those that seek him. But what is he? The Father the word, and the holy Ghost, and these three are one. And what is that one? He himselfe tells vs by the mouth of Moyses. [Page 211] I am who am. Say (saith he) he that is sent me to you. That is, he is the origine and sou [...]se of all beeing, in himselfe, of himselfe, and by himselfe, without participation, dependance, or assistance of any other: in absolute plenitude, without beginning or end.
Affection. We beleeue, ô Lord, that thou art, and that thou art he indeede who is. Thou art thyne owne permanent beeing thou art the rewarder of those that seeke thee. Thee therfor will I incessantly seeke; thee will I desire; thee will I hope for. My verie hart hath said to thee, thy face will I seeke. O my soule, what a comfortable inquirie is this, where the verie seeking is better then the finding of all thinges besides? Where the ayme is a permanent beeing, noe transitorie and fading shadowe. Where what is sought is the rewarder, and the rewarde Ego merces tua magna nimis, I am thy exceeding great reward. Whose beeing, as it neuer had any beginning, so shall it neuer haue end.
II. POINT.
CONSIDERATION. Let vs yet force our selues to find out, as farre as faith will leade vs. What he is indeede [Page 212] Who is. For it is a thinge of great comfort to be seeking, where we shall be sure to find more, then we are able to comprehend. It is safe to be seeking there, where humble ignorance, is a most safe knowledge. Let him be sought, saith S. Augustine, in whom all things proue safe to vs. What is he then, who is, but a substance without begining, without end? a simple substance without any mixture. An inuisible, incorporeall, ineffable, and inestimable substance, essence or nature. A substance that hath nothing created in it, nor is increased by addition of any other thing: nor lessened by any substraction. A substance, finally, subsisting without any Authour, because it selfe is the Authour of all thinges.
Affection. Why doe we then, my soule scatter our thoughts vpon the inquisition of thinges, where we meete with nothing but emptinesse, vanitie, and lyes: so that after our long labours, we find nothing in our hands: for what is there indeede left vs of what we may haue seemed hitherto to haue gathered togeither: but hartes full of remorse? Why doe we spend our witts vpon perilous knowledges, where [Page 213] faith presentes vs with an humble ignorance, which is true wisdome? Why doe we leaue substance, and such substance, to pursue Shadowes, which the more we pursue them, the more they flye vs, and in the end vanish? Why doe we, I say, quitte pure and permanent substance, and vnhappily suffer our selues to sticke fast in the myre of the depth where there is noe substance? Why, finally, doe we fixe our hartes vpon nothing, while the Authour of all thinges is proposed vnto vs? For what indeede is our expectation, ô my soule? is it not our Lord? and is not our substance with him?
THE IV. MEDITATION.
That, he is euerie where. I. POINT.
CONSIDER that this Blessed Trinitie, being. He who is, is indeed euerie where. He is euen a sea of Essence or beeing. He is euery where, I say, by the same essence, by his power, by his Presence, and we, run we whither we will, neuer escape out of that presence of his. If I shall ascend into heauen, thou art there. If I descend into Hell, [Page 214] thou art present. If I shall take my winges earely, and dwell in the extreame parts of the Sea: certes thither also shall thy hand conduct me, &c. Sings the Royall Psalmist.
Affection. Whither shall we flye from him, my soule, but to him? from his sterne iustice, to his mylde mercy? There alone, and noe where els, can we be secure from him, who is euery where. The heauens can afforde vs noe shelter. Hell can giue vs noe protection; the deepe Abisses cannot hyde vs. In vaine doe we striue to hide our selues with Adam. In vaine to flye with Ionas: his powerfull hand is able to ouertake vs. Be where we will, we are allwayes in his presence. See, my soule, what a blessed necessitie is putt vpon vs of liuing well, who liue continually in the presence of so powerfull a Maiestie. Lets humble our selues vnder the powerfull hand of God.
That the holy Trinitie is euery where, and how. II. POINT.
CONSIDER that he is indeede euery where: but how? He is so diffused through all thinges in the world vniuersally, [Page 215] that he is not as a qualitie, but as the creating substance therof, gouerning it without labour, sustayning it, with his three fingers, or by his power, without burthen. He is not spredd abrode all ouer by bulke or partes, but is all whole euery where, as the soule is in the body, all in all, and all too in euerie part therof. He is all in heauen, all in earth, at one and the same tyme; and yet is comprised in noe place, limited by noe time, but is all in himselfe, from all eternitie. So is the Father, saith S. Augustine, so the Sonne so the holy Ghost, and so the Trinitie, one God.
Affect. See my soule, how while thou desirest to know how God is euery where thou scarce knowest where thou art thy selfe. Yet it is good for our pride & pouertie, to find our selues beatē backe by Gods power, and the wonders of his wayes. It is noe smale part of knowledge, and we profit not a litle, saith S. August. (while in our lownesse we pant after the supreame Deitie) If we learne by our pious endeuours, to know that we cannot know him to the full. And though by way of admiration, we be forced to say (what is this?) as not vnderstanding it? yet lets rather reioyce, [Page 216] and loue, by not finding him, thus to find him; then by finding him otherwise, not to find him indeede.
THE V. MEDITATION.
He sees all. I. POINT.
CONSIDER that the holy Trinitie is not onely euery where, but sees all thinges too, according to that of S. Augustine: as God is all foote, because he is euery where, so is he all eye, because he sees all thinges, and S. Paule there is noe creature inuisible in his sight, but all things are naked and open to his eyes. Hence our Father Abraham walked alwayes in his sight. Dauid conceiued that all his wayes lay open to his eyes. Hence Ieremies, Daniels, and the other Prophetes prayers, afflictions, and teares, were powred out in his sight.
Affection. O what a consolation ought this to be to the good soule, to haue the Father, the Word, and the holy Ghost spectatours of all her thoughtes, words, and actions. To see her fidelitie in her temptations, her resignations in her afflictions; her conformitie to his blessed will in all her proceedings. And what a [Page 217] huge confusion to the wicked to dare that in the sight of a liueing and seeing God which they durst not in the sight of a miserable man. In the sight of those heauenly bright eyes, I say, which are farre brighter then the Sunne, which noe dores or walls excludes, which equally discouers the most hidden, and the most open obiect. O, my soule, how we are euen necessitated to doe well, who doe all that we doe before the eyes of a iust iudge who sees all, cryes out S. Augustine with feare and shame.
He workes all. II. POINT.
CONSIDER that the holy Trinitie doth, not onely, see all the good and bad we doe, but he euen workes in vs all the good we doe. All our workes thou hast wrought in vs. Saith the Prophete Isay. But one God who worketh all in all men. S. Paule. All naturall thinges, by his comon concourse. All supernaturall thinges, by the assistance of his grace. He it is who doth that in vs which is pleasing in his sight: from him our good thoughtes; our will and performance; and all our sufficiencie.
Affection. What rests then, ô my soule [Page 218] but as we acknowledge that we haue all thinges from him, by him, and in him: so that we run to him with humble thankes for all we haue receiued, and humble sutes for all we yet want, saying with S. Augustine: I sing this hymne of glorie to thee, Holy, Holy, Holy, I inuoke thee, ô B. Trinitie, beseeching thee to come into me, and make me worthy to be the Temple of thy glorie. I begge of the Father by the Sonne; I begge of the Sonne by the Father; I begge of the holy Ghost by the Father and the Sonne, that all vice may be farre remoued from me, and all vertue wronght in me.
THE VI. MEDITATION.
That the B. Trinitie is all in all. I. POINT.
CONSIDER yet further that the B. Trinitie doth not onely worke all, but is euen all in all. According to that of s. Paule, that God may be all in all. He is wisdome in Salomon, goodnesse in Dauid, patience in Iob, faith in Peter, zeale in Paule, Virginitie in Iohn, and all the rest of the vertues and blessings in the rest: life, saluation, vertue, glorie, honour, [Page 219] peace, the beginning and end of all good thinges, and the full sacietie and accomplishment of all our desires; so that the soule that possesseth him, desires nothing but him, and in him, and for him, whom he confesses to be all in all.
Affection. O eternall veritie, and true charitie, and deare eternitie, who art all in all, grant me grace truly to esteeme my selfe, such as I am; nothing at all without thee: and that in thee, comforting, I can doe all thinges. Our hope, our saluation, our honour, ô Blessed Trinitie! we inuoke thee, we prayse thee, we adore thee, ô Blessed Trinitie! Too greedie he is, whom sufficiencie, whom abundance whom all in all sufficeth not. Thou life, thou light, thou honour, thou glorie; thou plentie, thou peace, thou begining thou end, thou sacietie, thou all in all, ô Blessed Trinitie! Grant that all my thoughtes words, and workes, may be done to thy glorie, and that I may be made all to all to gayne all.
II. POINT.
CONSIDERATION. But what is yet that inaccessible beeing, which is who is? who is euery where? who sees all? who workes all who is all in all? What is he? He is immense, and therfor cannot be measured. He is eternall, and therfor cannnot be reached to. He is infinite, and therfor cannot be comprehended. But yet what is he? He is an Abisse of goodnesse; by which all that is good, is good: an Ocean of beautie, by which all is faire, that is faire. He is not wise onely, but wisdome it selfe, nor mercifull onely; but mercy it selfe, nor holy and iust alone, but sanctitie and iustice it selfe. Goodnesse beautie, wisdome, mercy, sanctitie, iustice, not being diuers qualities in him, one sole, simple, pure, true God, Father, Sonne, and holy Ghost.
Affection. Dilate thy selfe, my soule, and with a greedie and inflamed desire breath after and striue to comprehend that, which neither eye hath seene, nor eare hath heard, nor hath entred into the hart of man. Howeuer he cannot be comprehended as he is, nor be worthily expressed in words, or be conceiued in mynde: [Page 221] yet he can be desired, he can be ardently coueted, he can be sighed, and sobbed after. He, all whole, so great, so immense, so infinite, so incomprehensible as he is, can be inioyed for an endlesse eternitie: and euen in tyme too (ô excessiue happinesse of a Christian hart!) he may be loued, praysed, adored, glorified, by vs poore wretches. All glorie, then, all prayse, all strength, all power all magnisicence, all beatitude, all mercy be ascribed to God the Father, and the Sonne and the holy Ghost for euer and euer. Amen.
MEDITATIONS VPON THE BLESSED SACRAMENT.
An introduction to feruent and frequent communicating, and motiues to the same.
I. MEDITATION.
I. POINT.
CONSIDER that wheras it is impossible that any worke should be well done, vnlesse we first well conceiue and possesse what we are going about, we ought to know that in receiuing the B. Sacrament, we goe aboute the greatest worke that man or Angell is capable of, since we we goe to pay to God the worshippe of Latria which is properly due to himselfe alone. To receiue him into the narrow cottage of our hart, whom the highest heauens cannot comprehend. To eate the bread of Angells, the body of the son of God. This is the qualitie of the blessed worke we ayme at.
Affection. Be wise then, my soule, and wisely discerning what thou goest about, striue to imploy thy best, and euen outmost endeuours, vpon the best of workes. Be iust withall, and proue not a slow Creditour in paying what thou owest. This God thou receiuest, is the Lord of life and death; and both are iustly due to him. He giues himselfe all wholy to thee giue thy selfe wholy backe to him. Man is but a sparing exchange for a God. If thy hart be alreadie farre too straight to receiue him whom the heauens cannot conteyne, let not the world, at least, possesse any part of it, and make it yet more narrow, lesse capable. Striue to haue the hart of an Angell, since thou eatest their foode, yea a God like hart indeed, since the son of a God is made thy foode.
THE FIRST MOTIVE. Gods proper worshippe. II. POINT.
CONSIDER that as this Sacrament and Sacrifice, is the onely proper worshippe due to God: so haue we noe other meanes to worshippe him according [Page 224] to his infinite dignitie, but this Sacrament and Sacrifice, wherin God the Sonne (a person equall to him) is offered to God the Father. But the desire of our hart is to serue God in the best manner we can, therfor we must needs frequently desire this Sacrament and Sacrifice.
Affection. My soule, my soule, lets not complement God with fictions, and Sacryfice him with a lye. If the desire of thy hart be indeede to serue him in the best manner we are able, and to pay him the proper worshippe due vnto him, thou hast in this Blessed Sacrament mett with the meanes to performe it. What thou hast not of thyne owne he lends thee of his. Hauing riches enough offered thee by him that became poore to inrich thee, proue not slow in paying what thou owest. If without him we confesse we cannot, let vs not fayle to concurre with his blessings to the performance of our dutie. And make resolutions accordingly.
THE II. MEDITATION.
THE SECOND MOTIVE Loue of vnion with God. I. POINT.
IF we be the true children of Christ, we desire truly and indeede to be true Christians, and truly to loue Christ. But loue leades to neerenesse, familiaritie, and vnion with the thing beloued, therfor must we desire vnion. Nor is there a more neere and deare vnion, then to lodge him in our harte, which is done by receiuing this Blessed Sacrament, we must needes then earnestly desire often to receiue this Blessed Sacrament.
Affection. In vaine, my soule, doe we vsurpe the name of Father, if we haue not the hart of children. In vaine pretend we to be Christians, if we loue not Christ. And falsely doe we seeme to haue or desire his loue, whose companie we flye, whose familiaritie we seeke not: this our owne conscience and experience, assures vs is true in all we loue, saue him whom we should most of all loue. For hauing alwayes the meanes at hand, of a most neere [Page 226] and deare, and blesse-full, and glorious vnion: if by coldnesse, neglect, or carelessenesse, we make noe vse of it, what doe we but declare to the world that we haue not indeede the hartes of children; we haue not the Loue of Christians; w [...] remayne in a lukewarme condition, which God hates, and reiects.
THE THIRD MOTIVE. Gratitude. II. POINT.
CONSIDER that if we be truly gratefull for the innumerably many, and great benefits which we haue continually receiued, and dayly doe receiue, and expect still to receiue from the hand of God, we truly desire some fitt meanes to shew our gratitude: nor can we find any more worthy, more acceptable, more effectuall then to fall vpon the Psalmists conclusion, when he was in the same care: I will receiue, saith he, the cupp of my Sauiour. That is, I will offerre vp Christ to his heauenly Father. I must be carefull then, frequently to communicate.
Affection. Ah, my soule, how long shall [Page 227] we remayne heauie harted? how long shall we putt vniust rates vpon thinges, and waigh benefits in deceiptfull ballances? Are we not kindly sensible enough of the smale fauours which we receiue from mē, and doe we not find our selues more then sufficiently liuely in point of requitall? is it God alone, who made the hart, that can find noe fauour with it? Must toyes from the hand of man be esteemed, and extolled; and must innumerable benefits from the hand of God, be still vnderualued, fall to the ground, or be receiued as duties? must we steale tyme from tyme to gratifie the one, and let tyme slide idlely by, lent to complie with the other? could we pretend the want of abilitie, our excuse were currant before men (though as to God there can neuer be want, where the hartes desires are admitted for payment) but while we haue the most easie, most acceptable, most effectuall meanes, and yet not make vse of it, make we not our ingratitude to God, euident to all men?
THE III. MEDITATION.
THE FOVRTH MOTIVE Our heauenly Fathers inuitations. I. POINT.
CONSIDER that if we haue the true harts of children we can neuer turne a deafe eare to a louing fathers inuitations (especially where they come home to our owne aduantages) but our heauenly father earnestly inuites vs; some tymes by promises of comfort: come vnto me all you that are oppressed and I will refreshe you: some tymes intices by hopes of life euerlasting: he that eates my flesh, &c. shall liue for euer. And sometymes he incites by pressing necessitie: vnlesse you eate the flesh of the sonne of man &c. you shall not haue life in you. We must needs then be carefull to communicate frequently.
Affection. Our hartes ake, we are not able to dissemble the sense of our continuall anxietie, nor yet can we preuayle with our selues, to haue recourse to the milde Lambe who promises solace. Our life runs dayly into decay, we languish [Page 229] and dye, nor yet can we resolue to run to the foode which giues sure hopes of life euerlasting. We see our necessitie, and cannot find in our hartes to fixe vpon the remedie. To witt we are selfe murtherers, we haue not indeede hartes of children, we are deafe to his inuitations and cryes, and to our owne aduantages and repose. Alas what a miserable senselessenes is this? solace, life, libertie, God himselfe is presented. And yet wearied, dying, inthraled man, lookes vpon that vnspeakable benefite, as a thing oblidging to losse!
THE FIFT MOTIVE. The Saintes example. I. POINT.
CONSIDER that if our absolute aymes and desires be to liue in euerlasting ioyes with the Saintes of God in heauen, it were but fitting that we should begin now in earth to honour them, to reioyce them, and to ioy with them; but that can neuer be done more highly, more dearely, more ioyfully, more acceptably, or more honorably, then by offering this Sacrament to God in their honour: with [Page 230] care and feruour therfor let vs frequently receiue this Sacrament.
Affection. Ah my soule, is it placed in our power, by a graciousnesse which the heauens could neuer haue conceiued, to reioyce and make glad the verie Saintes in heauen, and yet can our coldnesse refuse them this comfort and honour, whose prayers we dayly begge? certes we may well conclude that they are blotted out of our Callender, and are as deade to vs, as we to our owne vtilitie. We desire to liue with them in eternall ioyes, and yet hauing the most acceptable, and honorable meanes in our hands, we can haue hartes to deney them temporall obseruances may we not iustly feare that we may find them but cold intercessours for vs, to whose accidentall glorie we might so easily, and yet doe so coldly, contribute?
THE IV. MEDITATION.
The sixt Motiue. Our imperfections and miserie. I. POINT.
CONSIDER that what is said by S. Iames, as it is most true; so we all most willingly acknowledge it: to witt that we all offend in many thinges; and our negligences, imperfections, and omissions can scarcely be numbred. But we are not, by Gods grace fallen in loue with our sinnes, and imperfections: or resolue to liue in them; but truly desire and labour to be freed from them: nor is there any thing so powerfull to expiate crymes, as this Sacrament and Sacryfice, of which the Councell of Trent affirmes: that our Lord being appeased therby, grantes grace and the gift of pennance; and pardons euen huge crymes and sinnes. To this therfor ought we to haue an humble confident, and frequent recourse.
Affection. O my soule, my soule, were our case, that of some of our poore persequuted parentes and friends, whose fortunes, [Page 232] libertie, and life run hazard to be lost for a communion, what excuses would not our negligence find? But to slipp ouer the occasions of so great and necessarie a good to our selues, where the performance is lyable to noe losse, yea is ledd on with so much facilitie, and called vpon by God, and man, and laudable custome, what reply can be made to this? We grant we neede to be purged: we find grace not too strong in vs: we acknowledge the souueraigne vertue of the remedie presented And yet must cold cras crases. Be still taken for payment? Ah my soule! Is a longer lying sicke likely sooner to cure the desease? Lets not deceiue our selues, we doe not indeed so much desire our cure, as loue our languishment.
THE SEAVENTH MOTIVE. True Consolation. II. POINT.
CONSIDER that we all find that this worldly pilgrimage of ours, is longe and teadious. That such as are subiect to sinne, find thē selueswearied, and worne out in the paynefull wayes of iniquitie. That [Page 233] such as are louers of vertue, and striue to approch neerest to God, are not exempt from temptations; nay the tribulations of the iust are many: though the Spirit be prompt, yet the body is infirme, and doth waigh downe the soule, and they are forced to crye out mournefully with S. Paule who will deliuer vs from this mortall body. We all then both desire, and neede consolation: and in this Sacrament we confesse we may receiue the God of all consolation. Ought we not then ioyfully, and frequently haue recourse to him therin?
Affection. Lets still, my soule, seeke what we seeke; but lets not seeke it where we seeke it. True and permanent consolations are not found, beleeue it my soule, they are not found, saue in God alone; that father of mercyes, and God of all consolation, who comforts vs in all our tribulations. Nor can we euer find God more happily, or more comfortably, then when we receiue him really, and truly possesse him. Heauen possesses him not more truly, where he is the eternallioy and beatitude of all the Blessed By how much more, then, my troubles and temptations are multiplyed, by so much more will I run to that sourse of solace, [Page 234] that fountaine of grace, as the wearied Hart to the fountaines of fresh water.
That we ought to receiue the B. Sacrament with reuerence, feare, and Loue, as the best dispositions. THE V. MEDITATION.
The I. Motiue. Of reuerence, and feare, &c. I. POINT.
CONSIDER the greatnesse of his Maiestie whom we are to receiue, whose essence or beeing is ineffable. It cannot be expressed by any definition because it transcends or outstripps all thinges. He's a bottomelesse sea, and none is able to sound it, saith Salomon: His iudgements are incomprehensible: his wayes not to be found out, saith S. Paule, He's higher then the Heauens, and what will you doe? deeper then Hell, and how should you know him, saith Iob. And yet he is that, then which nothing is either greater, or better concludes S. Augustine, with all the world.
Affection. If the blessing I am about to [Page 235] receiue, from thy bountifull liberalitie; ô Lord, be so excessiue greate that workes cannot reach it, that words cannot speake it, that thoughtes cannot comprehend it, or euen arriue to it. If sight, taste, and touche be all deceiued in it, and bring in euidence of bread onely, what rests but infallible faith which comes into our ayde, assuring that it is God indeede which we receiue, who is so the greatest that he is immensitie it selfe, and so the best that he is goodnesse it selfe, a vaste Ocean which can neuer be sounded, and so leaues vs (as it were) in that blessefully vnsatisfactorie satisfaction, that a Christian hart is capable of more happines, then it hath capacitie to comprehend. Prone layd then in our owne incapacitie, and miserie, let vs feare, reuerence, and loue that immense Maiestie, which we haue the happines to receiue into our breastes, but haue not power to comprehend it.
THE II. MOTIVE. Of feare, &c. II. POINT.
CONSIDER yet the greatnesse of his Maiestie, by the words, and comportments of the Saintes, and Angells, who see and know him. For it is euen he, whom that greatest among the sonns of women feared to touche. It is he, whom the Prince of the Apostles, through feare put a way from him, saying: Goe from me, ô Lord, for I am but a sinfull man. It is he, in whose presence the pillers of heauen quake, the Dominations adore, and the Powers tremble: and in his sight the Cherubins and Seraphins fall downe and hide their faces.
Affection. And yet, my soule, it is to this Maiestie, so venerated, so dreaded, so adored, by the most holy among men by the greatest among the Apostles, by the burning Cherubins and Seraphins of the heauenly Court, that thou aduenturest to approch. Yea it is this Maiestie, that graciously inuites himselfe, and resolues to enter and remayne vnder this litle poore, Zacheus his roofe. What are we to doe then, but without delay, with Zacheus [Page 237] to stoope downe from our high thoughtes; to looke vpon our smale stature, our noe abilitie, our nothing, worthy to appeare in his sight; and fourth-with to laye the doores of our hart wide open, and leaue him at the least in the free and absolute possession of that nothing of ours, whose custome it is, out of nothing, to worke great thinges. Finally lets for him, and in him, giue halfe the riches of our harts (to wit loue) to our poore neighbour, and if hitherto we haue defrauded him of that due debt, lets restore, by louing him hereafter fouretymes as much.
THE VI. MEDITATION.
The III. Motiue. Of reuerence, &c. I. POINT.
CONSIDER with that veneration and dread we are to approch to the Blessed Sacrament by reason of the great nobilitie and dignitie therof, as being superlatiuely most excellent in all respects. Since it conteynes whole Chr. in his three substances. His sacred flesh; his reasonable [Page 238] soule; his blessed diuinitie. The first (as being conceiued of purest Virginall bloud, by the worke of the holy Ghost, and being hypostatically vnited to the diuinitie) doth farre exceede all corporeall substances. The second, as inioying the plenitude of all vertue and wisdome, exceedingly passes all spirituall creatures. The third, as being God, infinitly outstripps all thinges that either are, or can euen be imagined.
Affection. O my poore soule, stand amay sed at this, with reuerence, feare, and loue! Thou art indeede going to receiue into thy narrow, and impure hart, that pure, sweet, immaculate, innocent, Virginall body, which none but a pure Virgine was worthy to conceiue. That heauenly soule in which dwelleth all the fulnesse of the Godhoode corporally that is, by the vnion of the Deitie to the verie substance of that soule, and that body, wherby they become, not figuratiuely, but really and in verie deede God, man, a humanized God, a deifyed man. Sed quomodo fiet istud? how should this be done? By what care, by what cost, by what abilities of ours? Alas, my soule, by noe other meanes, then by the vertue [Page 239] of the highest; by the assistance of the holy Ghost, who wrought those heauenly wonders, in the Virgines wombe.
THE FOVRTH MOTIVE. Of reuerence &c. Our owne pouertie and nothing. II. POINT.
CONSIDER that if this blessed Sacrament ought to be receiued with so much reuerence and dread, in respect of the greatnesse and Maiestie of the giuer, and the excellencie of the gift; how much more ought the same to be done, if we looke well into the indignitie of the receiuer. It is not an Angell, a Cherubin or Seraphin, who is sorted out for this great worke; not now an vnspotted Virgine replenished with grace, but euen a poore man borne of a woman, replenished with all the infirmities and miseries imaginable.
Affection. Ah, how iust occasion haue we vpon this admirable and singular graciousnesse, to crye out, lost as it were in admiration, with humble S. Francis. O [Page 240] Lord who art thou, and who am I? Thou art infinite Maiestie: I excesse of miserie. Thou puritie and sanctitie it selfe: I impuritie, corruption, and rottennesse. Thou my God and all thinges: I the clay which thou framedst, the slaue which didst redeeme, and compared to thee, euen a meere nothing.
THE VII. MEDITATION.
The 5. Motiue. Of reuerence &c. I. POINT.
CONSIDER that if my naturall pouertie and miserie (which are punishments, that the infection of anothers sinne conueyed vpon me) administer so iust occasion, of humiliation, feare, and reuerence, in the approche to the dreadfull Maiestie, which I am to receiue: what a huge waight of apprehension, and confusion, must not my owne voluntarie, and ordinarie sinnes needs loade vpon me? Here we neede to vse noe amplification, nor exaggeration. Let euery one looke [Page 241] into the booke of his owne conscience and reade, and with the whole humilitie of his hart say. Peccauimus, iniquè egimus, &c.
Affection. O dread Maiestie, thou hast the criminall; not denying, not excusing, not extenuating, but humbly confessing at thy feete. I, Lord, we haue sinned, we haue done vniustly, we haue committed iniquitie. And we euen dayly sinne, if not in deedes, in words; if not in words, at least in thoughtes. But what shall we say or doe to thee, ô thou keeper of men? whither alas! can we safely fly from thee but to thee, where thy verie selfe art made a propitiatorie Sacryfice for sinne? I know, and ingenuously confesse, quod non sum dignus, sed amo, I am not worthy, but I doe, or hartily desire, to loue. Non sum ignarus, sed amo, I am not ignorant of thy worth, and myne owne indignitie, but I loue. It is not presumption then, deare and dread Lord, that leades me, but loue. Nor can euen that be accomplished in me by myne owne endeuours, but by thy grace, and where should I seeke, or hope to find it, but in thy verie selfe the fountaine of all grace? Resolution with all the feare, reuerence, and loue then my hart is capable of, I humbly approche vnto thee &c.
THE VI. MOTIVE. Of Reuerence, &c. II. POINT.
CONSIDER, that if the indignitie of the receiuer, compared to the Maiestie of the person receiued, ought to strike vs with reuerence and feare &c. So ought it noe lesse to adde to our care and diligence, in making the preparation. Were a King to entertayne a King, the equalitie of their persons, might iustly abbate part of the care, because his ordinarie magnificence, leades neere to what is due: nay were it some great Lord or Courtier that were to receiue a King, he were at least no stranger to regall state: but when the King daynes to diuert to the cottage of some poore swayne, alas how he is lost, hauing neither equalitie, nor qualitie, nor skill, nor riches to beare him out. And yet, the poorest clowne is equall to the greatest King, in qualitie of man, a reasonable creature, wheras betweene God and man there is no proportion at all.
Affection. What could he then doe, and [Page 243] what can we doe, my soule, but in contemplation of Gods admirable Maiestie, and our owne vnspeakle miserie, with an humblely confident confusion, crye out with the Centurion, that we are poore, miserable, vnworthy creatures; farre, farre vnfitt to receiue such Maiestie vnder our poore roofe, vnlesse by his powerfull word (by which he made heauen, and Earth, and all the prouisions comprised therin) he giue himselfe the welcome, pronouncing a blissing of peace to the poore, ruinous, disorderly house of our hart, saying: pax huic domui, that so the people of our familie, our passions, being quieted, and putt in a high silence, our poore harts may sing, a thousand good wishes to him, and call all the creatures (knowing their owne pouertie and incapacitie at home) to ioyne with them to ringe a full peale of prayses to his glorious name for euer.
THE VIII. MEDITATION.
What Preparation we are to vse. I. POINT.
CONSIDER that one of the best parts of our preparation, is to know and putt downe for certaine, that of our selues, we are not able worthily to prepare our selues. Nothing but fire is able perfectly to dispose woode to receaue the forme of fire. Nor is there any thing but God, can dispose man worthily to receaue God. What euer is good in our hart is his gift, as well as the hart it selfe. It can indeede wish well, and moue towards God, but it is from him, and by him, and in him. Thou must then, ô God, preuent, dispose, purifie, beautifie, worke all in vs; because thou dost loue vs; and thou dost loue vs, because thou hast loued vs from all eternitie.
Affection. What haue we then to doe, deare Sauiour, when we are to receaue thee, but to run out before vnto thee, by an humble acknowledgement of our owne insufficiencie, and with frequent and feruent [Page 245] prayers to begge of thy goodnes to inable vs. How this great worke is to be performed we truly know not, yet this we know, that if the holy Ghost descend vpon vs, and the vertue of the highest ouershade vs, our harts will be made an agreable habitacle to thy Maiestie. Cleanse vs then ô Lord, and we shall be cleane, and pure, as thou commandest, but giue ô Lord what thou commandest, and command what thou wilt.
II. POINT.
CONSIDER, that though none but God can dispose man worthily to receaue God, yet will not God worke without our consent and cooperation; to witt he disposeth euery thinge sweetly, according, to the nature of things; he will not therfore force mans free will, nor worke without it, but will haue it to run with him following that. Doe thou draw me and we (both) will run. And that of S. Aug. Vnlesse thou wert an operator or woker, God would not be a cooperator. Hence it is said, conuert yourselues to me, and I will turne towards you. Draw neere to God, and he will draw neere to you. In vaine doe we hope any thing shall be done, vnlesse we contribute our owne [Page 246] endeuours to Gods preuenting and cooperating grace, which yet runs before all or endeuours, the will being prepared by our Lord.
Affection. O great God, sith it is thy blessed will to admitt vs as Coadiutours, to vse S. Paules expression, in this great worke, while thou needst not ours, or any helpe to performe all that thou wilt in heauen and earth. I resolue by the assistance of thy grace to omitt nothing which my pouertie may be able to performe. I will first labour to remoue what might be noysome, by ouercoming, such and such imperfections, to which I find my selfe more inclyned: and then, I will striue to adorne my soule with the vertues which I know to be most agreeable in thy sight: confessing ingenuously, that hauing done all we can, we are but poore and vnprofitable Seruants.
THE IX. MEDITATION.
The best preparation, a good life. I. POINT.
CONSIDER, that properly speaking, what is to be done on our parte, is, punctually to complie with our dutie [Page 247] And what is the dutie of a Christian, but to liue Christianly? that is, to imitate him, whom we worshippe, Iesus Christ: to endeuour continually to expresse his life in ours, according to euery ones state and measure: dayly to meditate his holy law of loue, and faithfully to keepe his commandements. To such he willingly comes with such he takes vp his Mansion.
Affection. To haue the singular happinesse to feede of Christ, my soule, we must by all reason follow Christ. To liue of Christ, we must liue in Christ, and according to Christ; we must leade the life of Christ. A life full of affabilitie, mildnesse, simplicitie humility, and charitie to our heauenly Father, and all our Christian brethren; especially those, who by one and the same holy profession, are lincked togeither in vnion of hartes and designes. It is not the solicitous and frightfull discussion of our hartes (fuller of feare then loue) one halfe houre before the tyme, that will proue the best preparation to receiue so great a Maiestie (Heare S. Augustine. He that is not worthy dayly to receiue, will not be worthy a yeare hence) But a constant practise of vertue all the weeke long; [Page 248] and a perseuerant resolution to subdue our vicious inclinations, and neuer to desiste till we haue prepared in our hartes a place for our deare Lord a cleane tabernacle for the God of Iacob.
The necessarie preparation. The state of grace. II. POINT.
CONSIDER that the immediate, and absolutely necessarie preparation, is (if we will not turne our souueraigne foode into poyson, and eate our owne damnation) to be in the state of grace: that is, that our consciences are neither certainly guiltie of mortall sinne, nor reasonably doubtfull of the same, nor that we liue in the neerest or absolute occasions therof. To which we must adde (if we haue the hartes of true Christians; if great aduancement in vertue be our ayme, if we desire not onely to haue life, but to haue it more abundantly) the freeing of our selues of the fantomes and fumes of mortall sinne; affection to veniall sinne, with our best endeuours to procure in our hartes a hunger and thirst of this sacred foode. For this bread, saith S. Augustine, requires hunger in the interiour man.
Affection. Alas, my soule, if we should euer haue bene, or should be, so vnhappie, as to dare to approche this dreadfull table, wanting the first, we should but industriously labour more desparatly to loose our selues; and, for want of that wedding garment, to be cast out into vtter darknesse. A pittifull spectacle to God and Angells, to see death drunke out of the fountaine of life. To see poyson drawen out of that sweeter then honie combe. And by wanting the second, howeuer we remayne a liue, we doe but languish. Our sparing sowing, can but hope for a poore croppe. The heauenly operation is too much stratened in such narrow hartes. God is not delighted, where he finds so little delight. Is it possible, my soule, that where we meete with so good measure, and pressed downe and shaken togeither, and runing ouer, we should so sparingly measure backe againe That where God giues himselfe wholy, man should render himselfe by halfes?
THE X. MEDITATION.
Not Solicitude, but loue disposeth, &c. I. POINT.
CONSIDER, and putt downe for certaine; that vse we what care we will; what solicitous examination, and squeesing of cōscience we can possibly imploye, yet shall we neuer appeare agreeable in our heauenly spouses sight, neuer be gratefull to the God of vertues, vnlesse we come adorned with his vertues, especially those which he sent from heauen, to witt faith, hope, and Charitie. Heare S. Benard how much soeuer you purge your selues; how much soeuer you torture and torment your selues; the God of vertues will not come vnto you, vnlesse you be adorned with the vertues.
Affection. It is not by force of armes, my soule, by frightes and immoderate feares, that this Blessed Guest ought to be receiued. But firme Faith alone (which with Zacheus clymes vp a loft, ouer lookes all visible thinges, and fixes vpon inuisible thinges) can find him out. Hope confidently opens the dores: and charitie giues [Page 251] him a gratefull entertaynement; louingly imbraces him, and deliciously feastes with him, and on him. And humbly and chastly dares enterchange sacred kisses with hym. Nothing but sweet words, as, my beloued is myne, and I am his, is heard. Lets thus my soule, find out, receiue, and entertayne our deare spouse.
2. Point.
Consider that faith, hope, and charitie, can neuer be more profitably, and agreeably imployed, to the making vp of a perfectly good preparation, then vpō the death and passion of our deare Sauiour, who left vs himselfe in this Blessed Sacrament for a speciall memorie therof. saint Bernard giues vs this assurance. With such ornaments as these, is our heauenly Spouse delighted, & gladly enters he into the Bride chamber of the harte, where he finds the ensignes of his Passion; his Crosse, crowne, and lance, diligently reflected vpon, and made familiar.
Affection. Yes my soule; for what can be more desire in vs; then that for which he so louingly left himselfe with vs to the end of the world? where could euer faith be more meritoriously exercised, then vpon a God dying for, his sinfull people, where humane reason found nothing but a man [Page 252] ignominiously dying? Where could hope more firmely ancor, then where it mett with such excesse of mercy? Where could charitie so delightfully solace it selfe, as in the continuall memorie of a God dying for loue? Let our thoughtes then, ô my soule, be wholy taken vp in the memorie of Iesus-Christ, and him crucified.
THE INSTITVTION OF the B. Sacrament.
THE XI. MEDITATION.
Of the truth of the reall presence.
I. POINT.
CONSIDER that ether these testimonies doe manifestly and infallibly conclude the truth of the realitie of our Sauiours presence in the consecrated hoste, or els we can neuer expect any certaine truth out of holy Scripture: Nothing is more vnanimously deliuered in all Scripture. [Page 254] This is my body saith S. Mathew: This is my body, saith S. Marke. This is my body, saith Saint Luke. This is my body, concluds saint Paule. Noe words can be deuised, either shorter, or clearer, to expresse the same truth. The nature of the busines exacted clearenes; for he gaue vs an example of what we were to doe, in imitation and memorie of him; and againe it was a last will (and that some few houres onely before he knew he was to dye for vs) wherin all men striue to expresse themselues clearely, and sincerely, without all varnish, trope, figure, equiuocation, or mentall reseruation, as far as may be.
Affection. O God how thou hast closely besieged, as it were, and left no passage to euasion! forcing, in a manner, this Confession from us, that vpon this truth, thy testimonies are too too credible: for is it credible, that 3. Euangelists, and the great Apostle of the Gentiles, would vnanimously conspire, to misleade all their posteritie? Or can it be imagined, that Truth would striue to deceaue vs, by leauing vs affirmatiues to be vnderstood for negatiues, in a matter of practise? would a tender Father teach his rude and ignorant children, [Page 255] by hisbodie, to vnderstand not his bodie? to witt, bread? Would the goodnesse and wisedome of heauen, in his verie laste words, haue left to his deare Spouse the Church, an ineuitable occasion of error, and perpetuall Idolatrie, euer since? Farre is it from a Christian vnderstanding, and farr be it euer from the hartes of thy seruants, whom thou feedest with thy flesh, which is truly meate, and with thy blood which is truly drinke. We deuoutly adore thee, ô hidden Deitie, who art truly and really vnder the formes of bread and wine. Let's rather dye then denye, depart from, or entertaine the least doubt, of this certaine Truth.
Of the tyme of the institution.
2. Point.
Consider that our Sauiour instituted this Sacrament of loue, in a tyme where most loue and tendernes vseth to be expressed: to witt, at his last supper with his Apostles, as the last memorie of a dying man: as a pledge of his loue, which he desired to imprint deepely in their harts. And this too expressed in words full of loue. Desiderio desideraui I haue earnestly desired to eate this Pascall or passe-ouer with you, before I suffer. To witt, the present [Page 256] apprehension of his paynefull death, is not able to allay the pressings of his tender loue, of which he will euen leaue himselfe a pledge.
Affection. Sweete Sauiour Iesu! to what higth doth thy Charitie burne. Was it not enough for that deare Lord of ours, to haue instituted this Sacrament of loue, wherein loue left God to man for his food, vnlesse still more and more to commend the same loue vnto vs, he had performed it in a circustmance of most loue and tendernesse, euen iust when he was readie to goe out, to signe (with his pretious blood, spilt for our loue (the deed of gift of his bodie & blood; left for our food? And that too, acompaigned with dearest expressions loue could inuent. [...] haue exceeding earnestly desired to eate this Passc [...]all with you, before my departure. And wilt not thou then ô my soul, feruently approch to this Sacrament, desiring it with all the desires of thy hart, not receiuing it with coldenesse, and out of custome? &c.
OF THE CAVSES OF THE Institution of the B Sacrament.
THE XII. MEDITATION.
The 1. Cause to leaue a Sacryfice, Gods worshippe.
CONSIDER that Christ did institue this Blessed Sacrament and Sacryfice, that the holy Church his spouse, might be alwayes prouided of a meanes to offer to God the highest worshipe imaginable, yea euen condigne and proportionable to his owne infinite dignitie, while a victime of an infinite value is offered to him, to witt Christ, God and man? and there-for equall to himselfe; as worthy, as good, as great as himselfe, so that nothing ether greater or better, can ether be payd, owen, or exacted? nay euen be wished for, or imagined, by the wisdome of heauen it selfe.
Affection. O great dignation! ô infinite loue and bountie of God to man! Man was not furnished with any thing worthy of God: all the worshipe he could exhibite, [Page 258] as proceeding from a pure and poore creature, was base and vile, and bore noe proportion to the great Creatour. What doth he then doe, but bestowe a sone; and that sone, himselfe vpon vs in this Sacred Mysterie: himselfe; not whit inferiour to his heauenly father; and by that meanes inables vs to make an offering of equall worshipe, and to pay more then we could euen contract▪ O too too rich and happie Christians, if we would know and consider our owne worth and happines!
The second Cause. To leane vs a Legacie of Loue. II. POINT.
CONSIDER that the second cause of the Institution of this B. Sacrament, was to testifie the greatnes of his loue to his faithfull, according to that of S. Iohn Iesus knowing that his houre approched, that he was to departe out of this world to his heauenly father, wheras he loued his who were in the world, he loued them to the end. Wherby, as in his incarnation he vnited our flesh to his diuinitie by an hypostaticall vnion, so [Page 259] doth he in the Euchariste, vnite the same to the said diuinitie Sacramentally, and doth as it were incorporate it, and render it diuine.
Affection. O my euer dearest Rabboni! what a huge fire of loue thon laiest to my hart! Ah my poore soule; must we not needes acknowledge that a deadly colde hath benummed thee, if the blood of a God dyeing cannot recouer heate and life into thee? He loued thee in the beginning, he loued thee before the beginning, he loued thee first, he loued thee most, he loued thee to the end, yea after the end, sith he applies the blood he powred out for thee, daily to thy hart. And to what end all this powerfull pressing, but to gaine thy hart to loue?
THE XIII. MEDITATION.
Tbe third Cause. That he might remayne with vs. I. POINT.
CONSIDER that the third cause of the institution of the Blessed Sacrament was, that so he might leaue himselfe to vs, and be alwayes present with vs, that [Page 260] we might familiarly conuerse and coferr with him; consult him in all our doubts, haue recourse to him in all our difficulties, pressures, temptations and tribulations; making good in effect that of the Prouerbs My delights are to be with the sons of men S. Fran. It is a great miserie, and a lamentable infirmitie, that hauing him so present, we yet should care for any other thing in the world.
Affection. O God, thou art truly our gracious Emmanuel; our nobiscum Deus? our God with vs. No other nations haue their Gods so neere, as our God is neere to vs. Thou art alwayes with vs, deare Lord, and thou hast the words of eternall life; to whom then shall we goe for Counsell, for comfort, for assistance in all our difficulties; but to thee alone, who hast giuen vs such assurances of thy singular loue, and shewen in effect, that thou wilt not leaue vs Orphants, but wilt gather vs together, as the henn gathers her chickens vnder her wings? Remayne with vs then, deare Lord, and we will stay with thee; nor will we euer depart, or remoue our selues from [...] at blessed protection of thyne.
The fourth Cause &c. Toleaue vs a representation of his Passion. II. POINT.
CONSIDER that a fourth cause of the inst. of the B. Sacram. was, that by his last will he might leauevs an Idea, formeor representation of his life and Passion, which might continually refresh in euery one of vs the memorie of our Redemption purchaced at so deare a price, as his owne pretious blood. For while we looke vpon the species of the bread alone, the dead body of our sweete Sauiour is represented vnto our mynds, and by the species of the wine alone, we are put in mynd of the effusion of his pretious blood: whence S, Paule: as often as you eate this bread, and drinke this cupp you shall announce, or declare, the death of our Lord till he come.
Affection. O my soule, lets neuer forgett at how deare a price we were bought? and thervpon glorifie, and beare God about in thy breast. This, that appeares to thee vnder the species of bread alone, is left to [Page 262] represent vnto thee, and putt thee in mynd of the deade body of thy deare Master. And this which thou seest vnder the species of the wine alone, to renew to thee the effusion of his pretious bloud. And both togeither crye loude to our hartes as frō his sacred mouth, Christians, friends, at least you my spouses. Remember my bloudie sweate. Remember the scornes and contumelies I suffered. Remember my patience, and humilitie in the midst of them. Remember my vineger and gale, my huge torments, my vtter abandonmentes, and for loue of you. As often as you doe this, doe it in memorie of me.
THE XIV. MEDITATION.
The fift Cause. The exercise of all vertues. I. POINT.
CONSIDER that a fift cause of the Inst. of the B. Sacrament was, to leaue a continuall occasion of the exercise of all vertues. Our Faith is exercised, while we beleeue, that a whole God and man lyes hidd, and is contayned really, and truly, [Page 263] though inuisiby, vnder a smale hoste. Our Hope, while seeing him dayly and hourely bestowe himselfe, we cannot despaire of obtayning any thing lesse then himselfe. Our Charitie, while we looke into his open side which is a fornace of inflamed loue. Religion, adoreing him with soueraigne worshipe or Latria; Our obedience and humilitie, while captiuating our vnder standing in obedience to faith, we constantly beleeue (maugre the suggestion of our senses and our naturall reason) that God lyes truly hidd vnder these slender and meane accidens of bread and wine.
Affection. Yes, my soule, here we may euery day comfortably, and meritoriously exercise our faith, where sight, taste, touche fayle, Faith with eagles eyes lookes home, and assures, it is our hiddem Lord that is eleuated before vs. It is my Lord, the verie Lord that made me, and dyed for me. Yes he himselfe tels it me, saying: This is my body. And I imbrace his word & adorc him. And whom I adore present by a goodnesse which hath nothing like to it, how should I not wholy conside. How should I but hope in him whome I haue for a pledge in hand, that he will himselfe be my reward [Page 264] for euer. And how should I not loue him, who so graciously stayes with me here below; & reserues himselfe for me aboue I doe ther-for confesse thee present; confide in thee; loue & worshippe thee, ô Lord and stoope downe to this admirable mysterie of Loue, with all the humilitie and obedience my hart is able to conceiue.
The sixt Cause &c. A memoriall to preuent obliuion. II. POINT.
CONSIDER that the sixt cause of this Sacred Institution was to leaue a meanes to remoue the greatest mischeife that can befall a poore creature, which is the obliuion of his Creatour. They forgot God who saued them, saith the Psalmist, their harts departed from him who made them; And what became of it but coruption and abomination, corrupti sunt & abominabiles facti sunt. For by obliuion of God we loose diuine grace; waxe vgly and deformed by the infection of sinne; and become slaues to the Diuell.
Affection. Ah, my soule, how should [Page 265] we euer be sovnhappie as to forgett, him, in whom we liue, moue, and haue beeing? who while we yet were not, raysed vs to what we are. Who while we abused that beeing, and strayed from him, had for vs thoughtes of peace and not of affliction thoughtes of reconcilement and saluation Can a Mother, saith that Louer of Men, forgett the child of her body and though she should yet would I neuer forgett you. Ah how should we forgett him, Isay, who least he might haue bene forgotten by vs, continues still with vs; leauing vs noe lesse memoriall of himselfe, then himselfe. O be thou euer blessed, and magnified, my dearest Lord, And be they euer accursed who forgett thee, who art the fountaine of liuing waters flowing into life euerlasting.
THE XV. MEDITATION.
The seauenth Cause: That being fedd with diuine foode, we might become diuine. I. POINT.
CONSIDER that a seauenth cause of the Institution of the Blessed Sacrament was; to thend that being continually [Page 266] fedd and delighted with his heauenly body, we might be wayned from, and contemne the gliding delights of earthly ones, with all their paynefull delights and concupiscences; and therby leading a spirituall and heauenly, not a terreane life; that that of Saint Paule, may indeede, as it ought, be verifyed of vs. I liue, now not I, but Christ liues in me.
Affection. Such my soule, should we be indeede, persons quite wayned from the fleshpotts, and vnions of Egipt, since we are continually fedd with heauenly Manna With the true foode of the children of God; with the foode which is truly God. Our aymes are God: our foster-father God: our food is God. And what should our thouhtes, words, and workes be, but of God, and for God; Let vs then neuer proue so vnhappie, as loathing this heauenly, delicious, and fattening foode, to fall vpon windie and emptie huskes, which indeede, feede not, fatten not, saciate not.
The eight Cause. The continuall presence of the Angells. II. POINT.
CONSIDER as an eight cause of the Institution of the B. Sacrament, the continuall presence of the B. Angells of heauen; for as S, Chrisostome saith, Where Christe is in the Euchariste, there are not wanting the frequent troopes of Angells, Ambrose; where this body is, there the Eagles are gathered togeither, fluttering about with their spirituall wings. I saith he, in another place, the Eagles are about the Altar where the body is.
Affection. Yes, my soule, we haue power by a vertuous life, framed according to the life of Christ, to take soretastes of heauen; and to turne this base land we liue in, into a heauenly Paradice. The God of Angells is with vs, and in vs, when we please. They come downe to vs, and we mutually soare vp to them by our heauenly thoughtes, and conuersation, when we will. They and we feede of one and the same foode (though in a differēt manner) loue and adore the same God? singe the [Page 268] same Gloria's, Alleluia's and Sanctus, Sanctus Sanctus.
THE XVI. MEDITATION.
Of the excellencie of the Blessed Sacrament. I. POINT.
CONSIDER that our Sauiour Iesus Christ, as a most tender, gratious, & bountifull father, made a most excellent and admirable will and testament, and left vs thereby a legacie more pretious and better then heauen and earth; to witt, his most sacred bodie for our daylie food, and his Blessed blood for our drinke.
Affection. O sacred and soueraigne food! ô most admirable mysterie! ô diuine and deare inuention! ô all you that loue God, come, come, make haste and see? with admiration and astonishment, praise, proclaime, and magnifie for euer, the name of our gracious God, who hath daigned to worke such thinges, in our days, and in vs; in vs, poore miserable wormes of the earth.
II. POINT.
CONSIDER, that though it were an ineffable dignation; farr, passing the inuention of men and Angells, that he who was in the beginning with God, and was euen God himselfe, should build himselfe a cottage of our clay, and become man, like one of vs indeede; yet doth it farre surpasse, that againe, to see the same, not only take our humanitie, but bestowe vpon vs also his diuinitie, conioyned and vnited with the same humanitie, to dwell in vs, to take vp his delights, and suppe with vs, and euen to become our repast and nourishment.
Affection. O what thought of man of Angells, is in any measure, able to diue into the infinite Abysse of the burning charitie which our Sauiour Iesus Christ meant to expresse in this most venerable Sacrament! his pious fatherly hart could deuise nothing so sublimely and soueraignely good, as himselfe; and therefore himselfe hee bequeathes, to leaue our harts charged with the demonstration of the greatest excesse of loue imaginable.
THE XVII. MEDITATION.
I. POINT.
CONSIDER: that though to giue all one hath, be an argument of great loue: yet to giue ones selfe, is farr greater; but incomparably the greatest of all, to giue what we haue, and what we are in such a manner, and for such an end, for we receiue him not now as a father and companion, a brother, a price; but as our foode, by which, being worthily receiued, we are made one with him; not that wee chāge this diuine foode, into our nature, but we are rather changed and transformed into it, euen as fire changes the nature of wood into it selfe.
Affection. Ah whose hart is not stirred to deuotion, and euen burnt vp with loue, when he seriously considers, with what excesse of loue and charitie, with what solicitude, as it were, that Lord of Maiestie, that powerfull King of glorie, striues to gaine our hartes to his loue, hartes which are but earth and ashes, full of frailtie, viciousnesse and indignitie, and farr vnworthie [Page 271] to be chosen to be the habitacles and temples of the adorable Trinitié.
II. POINT.
CONSIDER: how God could neither haue depressed himselfe lower, or raised vs higher, then that the bread of Angells should become the poore pilgrimes food; then that the Creatour should be the creatures meate; then that he who fills heauen and earth with the glorie of his diuine Maiestie, should be receiued and handled and eaten, by our miserie: the highest heauens are not able to comprize his Magnitude, and yet he will please to inhabite the narrow spaces of our howses of clay.
Affection. Is it possible then (may we not only saie with Salomon) that God doth dwell with, or amongst men; but more, is it possible that God hauing taken a humane nature vpon him and become man, should also become mans food, and dwell not only with man, but euen in him, there to cure our diseases, languors and infirmities: not with an infinitie of other meanes which his wisedome could inuēt, [Page 272] but euen by the presence 'and application of his owne pretious body and blood?
III. POINT.
CONSIDER that Christ comes vnto vs, accompayned with a thousand blessings; for he brings into the soule that worthily receaues him, what euer vertue he practised in his life: all the fruite of his Passion, Resurrection, and Ascension, the beatitude of his most Blessed bodie; the efficacie of his most pretious blood; and the merits of his most excellent soule; and in a word, all that euer can be desired, or imagined.
Affection. What is there then, ô man, which thou standest not possessed of? what is it thou wantest, if thou be not wanting to thy selfe, in either, not worthily preparing thy selfe to receiue so great a guest; or hauing receiued him, in not worthily entertaining him? That man is euidently conuinced to be too greedie whom the possession of a God, cannot satisfie.
PRAYERS BEFORE AND after receiuing.
A prayer of S. Thomas of Aquin before receiuing the Blessed Sacrament.
ALMIGHTIE and eternall God, behold I approche to the Sacrament of thy only begotten sonne, our Lord Iesus-Christ; I approche, as one that's sick to the Phisitian of life, as one vncleane to the fountaine of mercie; as one that's blind to the light of eternall brightnes; as one poore and needy, to the Lord of heauē and of earth? I beseech thee therefore by the aboundance of thy infinite bountie, that thou wouldest vouchsafe to cure my infirmitie, to wash my vncleanesse, to enlighten my blindnesse, to enrich my pouertie, to clothe my nakednes; that I may receaue thee, the bread of Angells, King of Kings, Lord of Lords, with as great reuerence and humilitie, with as great contrition [Page 258] and deuotion; with as great puritie and faith, with such an intention & purpose, as is expedient for the health of my soule; grant I beseech thee, that I may not onely receiue the Sacrament of our Lords bodie and bloud, but the effect also, and vertue of the Sacrament. O most mylde Lord, graunt that I may so receiue the bodie of thy only begotten Sonne, our Lord Iesus-Christ, which he tooke of the Virgin Marie, that I may be worthie to be incorporated in his misticall body, and be numbered among the members therof. O most louing father, graunt that I may at length, behold thy beloued Sonne, face to face for euer, whom I now purpose to receiue veyled vnder the forme of bread. Who liues and raignes with thee, in vnitie of the holy Ghost, for euer and euer. Amen.
A prayer of Thomas à Kempis before receiuing.
MY Lord God, preuent thy seruant in the blessings of thy sweetnes, that I may deserue to approach worthily and deuoutly to thy holy Sacrament; stirre vp my hart vnto thee, and deliuer me from [Page 259] all heauines and slouth: visit me with thy comfort, that I may taste in Spirit thy sweetnesse, which plentifully lyes hid in this Sacrament, as in its fountaine. Giue light also to my eyes, to behold so great a mysterie, and strengthen me to beleeue it with vndoubted faith. For it is thy worke and not mans power; thy sacred institution, not mans inuention. For no man is of himselfe able to comprehend and vnderstand these things, which surpasse the vnderstanding euen of Angells. What therefore shall I vnworthie sinner, earth and ashes, be able to search and comprehend of so high and sacred a mysterie?
O Lord, in sinceritie of hart, with a good and firme faith, and at thy commandement, I come to thee with hope and reuerence, and doe verily beleeue, that thou art here present in the Sacrament, God and Man. Thy holy pleasure is, that I receiue thee, and by charitie vnite my self vnto thee. Wherefore I doe recurre to thy Clemencie, and doe craue speciall grace, that I may wholy melt in thee, and abound with loue, and hereafter neuer admit anie other comfort. For this most high and worthy Sacrament, is the health [Page 260] of the soule and body, the remedie of all spirituall sicknes: by it, my vices are cured, my passions bridled, temptations ouercome or weakned, greater grace infused, vertue begun, increased, faith confirmed, hope strengthened, and charitie inflamed and enlarged.
A prayer after receiuing, by S. Thomas of Aquine.
I Giue thee thankes, ô holy Lord, father almightie, eternall God, that thou hast pleased to saciate me a sinfull creature, and thy vnworthy seruant, through noe merits of myne, but onely by the free gift of thy mercy, with the pretious body and bloud of thy Sonne our Sauiour Iesus-Christ. And withall I beseech thee, that this holy Communion, may not proue a guilt lyable to punishment, but a powerfull mediation for my pardon. Let it be an armour of Faith, and a sheild of a good will to me. Grant that it may free me from vice; subdue concupiscence and lust, increase Charitie, Patience, Humilitie, Obedience, and all other vertues; may it proue a strong defence against the guiles [Page 261] of all visible and inuisible enemyes: may it perfectly appease all my carnall and spirituall motions, firmely vnite me to thee ô thou one onely, and true God, and put a happie periode to my pilgrimage. And voutchsafe, I beseech thee, to leade me home to that ineffable banket, where thou with thy Sonne, and the holy Ghost, art a true light to thy Saintes, a compleate sacietie, an euerlasting gladnes, an absolute ioy, and a perfect felicitie. Amen.
A prayer after receiuing the Blessed Sacrament by S. Bonauenture.
PEARCE through the marrow, and bowels of my soule, ô sweete Sauiour Iesu, with the most sweete and holsome wound of thy loue; thy true, cleere, Apostolicall and most holy charity: that my soule may continually languish and euen melt, with the loue, and ardent desire of thee alone. Let it earnestly couet thee and fainte away with a longing desire after thy heauenly Mansions; let it desire to be dissolued, and to be with thee. Graunt, that my soule may hunger after thee, the bread of Angells, the food of holy soules, our [Page 262] daylie supersubstantiall bread, replenished with all sweetnes and pleasure, and all the delights found therin: let my hart alwayes hunger after thee, and feede on thee whom the Angells desire to behold: and let the verie bowels of my soule be filled with thy delicious sweetnes: let it alwayes thirst after thee, the fountaine of life, the fountaine of wisdome and knowledge, the fountaine of eternall light, the torrent of pleasure, the plentifulnesse of the howse of God: let it alwayes earnestly couet thee, seeke thee, and finde thee: let it tend to thee, come to thee, think on thee, speake of thee, and worke all things to the prayse and glory of thy name, with humility and discretion, with loue and delight, with facilitie and affection, with perseuerance vnto the end: and thou alone be alwayes my hope, my whole confidence, my riches, my content, my myrth, my ioy, my rest and tranquilitie, my peace, my deare delight, my odour, my sweetnes, my foode and refection, my refuge, my helpe, my wisdome, my portion, my possession, my treasure, wherin my mind and hart may be alwayes, constantly, strongly, and immouably rooted. Amen.
Aspirations or prayers before receiuing culled out of S. Augustine.
COME, my deare Iesu; come ô thou light of my eyes, let me loue thee. Come ô thou solace of my hart, let me loue thee. Come ô thou life of my soule, let me loue thee. O my deare delight; my sweete consolation, my God, my life, my loue, my all. O thou onely desire of my hart, let me possesse thee alone. O thou loue of my soule, let me embrace thee; ô deare celestiall spouse, let me inioy thee. O soueraigne sweetnesse, and eternall beatitude of my soule, let me lodge thee, and locke thee vp in the center of my hart In that hart, which thou hast made to thy selfe, and for thy selfe, and it will not, it cannot rest saue in thee alone.
I loue thee, ô my deare Iesu, and I am still desiring to loue thee more and more. For in verie deade, thou art sweeter then any honie; more nourishing then any milke; more delicious then all that is delightfull. O inflamed Loue, who art euer burning, and art neuer quenched, doe thou inflame me. Let me, I say, be wholy inflamed [Page 264] by thee, that so I may wholy loue thee: For, alas, he loues thee too little who loues any thing with thee, which he loues not for thee.
Come, deare Iesu, come into my soule, which thou thy selfe hast prepared towards the receiuing of thee, through the desire wherwith it was inspired by thee. Enter into it, I beseech thee, and make it fit for thy selfe, that as thou hast made it, and redeemed it, thou maist also possesse it, and place thy selfe as a seale vpon it.
Giue me thy selfe, ô my God, restore thy selfe to me, for all thinges which are not my verie God are nothing to me. I loue thee: ô my god, I loue thee and if it be yet too litle, ah! make me loue thee more and more ardently.
Who am I, and who art thou, deare Lord? who am I, I say, that the King of heauen, the God that made me, should come to visite me? Alas, my Lord, I am not ignorant, but I loue. I am not presumtuous, but I loue. I euen quake to approach to thee; but alas without thee, I quite languish and dye. Great indeede is my miserie; yet infinitly greater is thy [Page 265] mercy. And whither, my euer mercifull Lord, should my languishing Soule run from thee, but to thee?
O that I were able to receiue thee, with that humilitie, obedience, loue and feruour that thy Sacred Virgine Mother conceiued thee! O that I had the burning loue of an Angell, to receiue thee, the foode of Angells!
O thou spouse of my soule, come quickly unto me; Come, wound my hart with thy loue. Come take vp thy mansion, and repose in my poore breast. Come, sweete Iesu, come away; delay noe longer; the hart which thou louest, is infirme, and languisheth for thy presence. Come health, come life, come thou onely desire of my soule.
Immediatly before receiuing, say.
O my soule! behold! thy spouse is coming▪ Goe out and meete him. He is thy Creatour, thy Lord, thy King, thy father, thy Pastour, thy Phisitian, thy Crucified Loue, Iesus-Christ, who louingly payd downe his owne pretious bloud for thy ransome; and leaues himselfe wholy for thy foode.
Aspirations, &c. presently after receiuing.
I Haue found thee, I haue found thee, whom my hart loues; nor shalt thou depart from me, but lodge betweene my breastes. I hold thee, I possesse thee, I inioy thee in this narrow cottage of my hart, whom the heauens cannot comprehend. O kisse me with a kisse of thy heauenly sweete mouth, my deare Iesu; for thy breastes are better then the most deliciously parfumed wine. Thy name is oyle powred out: thy voyce sweete, thy face comely, and thou art wholy faire, and desiderable.
O bread of life, bread of Angells, sanctuarie of soules! O sweet and secreete comforter of holy hartes! O heauenly Spouse, ô Iesu my dearest loue! O riches of the soule, solace of the afflicted, foode of the famished! O my ioy, my glorie, and all my Beatitude! Noe other nation had euer their Gods so neere to them, as our God is neere to vs, who comes himselfe to feede vs with his glorious body and bloud. O vnspeakable grace; ô admirable fauour! ô infinite Charitie!
What is this that I feele? what fire is this that inflames my hart? How sweetly doth it heare! How secreetly doth it shine How delightfully doth it burne! O Goodnesse! Goodnesse! Goodnesse! so old and so new. Too late, too late alas haue I loued thee! who art indeede my onely deare and saciating delight.
Resolutions after receiuing.
1. Since, by a mercy neuer sufficiently admired, I haue receiued God himselfe, as a pledge of his excessiue loue to me. The whole loue of my poore hart, shall be continually imployd to render him loue for loue. Being daigned with his loue I will noe more stoope downe to the loue of creatures, but in him, and for him.
2. Since I haue receiued thy selfe, as a Memoriall of all thy wonders, my memorie shall be wholy imployed to represēt vnto my thoughtes the abismall humiliations, and sweete Mysteries of thy Natiuitie: the diuine lessons, and labours and wonders of thy blessed life: the ineffable torments, contempts, abandonements, and patience of thy bitter passion: the singular dearenesse of thy pretious bloud powred out for me: thy Law of loue: thy [Page 268] innumerable benefits and graces heaped vpon me: &c.
3. Since I haue had the happinesse to be fedd, with the foode of Angells, I will neuer more so vnhappily debase my selfe as prodigally to feede with swine. I will not after so noble a banket, fall vpon dunge &c. But rather Angell-like incessantly, with hunger of hart, feede of that foode, and sing his prayses: Pronouncing many tymes (especially that day.)
A way how to exercise a louing and filiall sorow continually, for the greatest sinnes of our life past.
O Deare Iesu! woe is me that euer I did offend thee. Alas, my dearest Lord, it had bene but iust, if I had bene lost for euer. But thy myld mercy preuented me. Yes, my soule, it was indeede the meere mercy of our Lord that we were not consumed Nisi quia Dominus adiuuit me, paulo minus habitasset in inferno anima mea. Had not our Lord assisted me by his speciall grace, my soule had bene litle lesse at this houre then inhabitant of Hell. Yet in that mercy I am humbly confident thou art now with me; because I haue conceiued a firme purpose to amende my life in generall, and such and such a fault or imperféction in particular (making a reflection of what fault most raignes in your hart) remayne therfor with me, dearest Father, and Ile remayne with thee. And will not be separated from thee for euer. For alas, my deare Sauiour, without thee I am neither able to aduance one foote, nor euen stay where I am; since in verie [Page 270] deede without thee, I am nothing, I haue nothing, I can doe nothing. There is nothing that is good either from me, or in me, or by me. But all good flowes eternally from that vast Ocean of thy essentiall Goodnesse. Grant therfor, deare Iesu, that I may liue in thee and to thee, and that I may dye to the world; and to all its pompes and vanities, and euen to all creatures, but in thee, and for thee. Let my senses dye, which begett bastard desires in me. And keepe my eyes for euer fixed vpon my crucified Lord and Loue, who is my life, my health my strength my saluation. I was euen wholy plunged in death, and thou hast wholy reuiued me. And therfor as all my whole life and beeing are thyne, so I offer vp my whole selfe to thee. Let my whole Spirit, my whole hart, my whole body and my whole life, liue to thee. Yes my deare life! thou hast deliuered me wholy, that thou mightst possesse me wholy. Let me loue thee deare Lord, let me loue thee, as much as I desire, and as much as I ought O dearest heauenly Father! what my hart most desires, or desires to desire, is but what thy heauenly hart most earnestly demands, [Page 271] and most absolutly commands, knocking instantly, incessantly, at this poore miserable hart of myne; to witt, that I should loue thee. Giue then, ah giue then, what thou commandest, and commande what thou wilt. Amen.
PRAYERS TAKEN OVT OF THOMAS A KEMPIS.
A Prayer for the Loue of vertue; and the hatred of Vice.
O Lord God of vertues, to whom euery best thing belongs, ingraue the loue of thy most sweet name vpon my hart. Plant the rootes of true vertues in me, and make the seedes of holie Mediation, with the vardant freshnes of good works, increase and sprout vp, least I remaine idle in thy howse, like an vnfruitfull tree; but rather tille me as a fruitfull oliue, and absolutelie roote out, and reduce to nothing, whatsoeuer thou findest vicious in me. Grant me grace to hate my vices, giue me force, victoriously to conquer my passions, to mortifie my concupiscences, and to suppresse the motions of my pride in me, to appease anger, to [Page 272] expelle sloath, to detest auarice, to repulse bad sadnesse, to contemne glorie, to flie honour, and to renounce all earthlie consolations; so that nothing that is terreane, fraile, vaine, curious, carnall, fawning, harsh, couetous, base, false, or feyned, may touche, moue, intice, catch insnare, or seduce my hart.
Grant that I may loath all terreane things, earnestly desire eternall things, loue what euer is good, attaine to all vertue, know the prime truth, and enioy eternall felicitie. Grant that I may meete with a blessed and happie howre of death; and in the interim continually walke in thy feare and loue. Free my hart from all creatures, and from euerie thing which might hinder or obscure the same. Grant that I may bee simple, pure, and all glewed to thee, and wholie adheare vnto thee. Grant me true internall, and diuine peace, and that I may possesse a quiete minde, deuoide of all perturbation.
Grant, that I may not be viciously affected to anie temporall thing: nor desire to be knowne, cared for, or be foolishlie loued by men; because they all seduce, and are seduced, who inordinatly desire, [Page 289] or loue any thing out of thee. Permitt me not to drawe anie one to me by flatterie and obsequiousnesse: but wisely to remoue all men from my selfe, and securely direct them to thee; and not to loue or looke vpon anie thing in man, or any creature, saue what is thine, and for what they were made.
A Prayer for patience in time of tribulation, and anguish of hart.
O My beloued Lord God, my holy Father, I am not worthie to be comforted, and visited by thee, but to be chasticed and whipped with sharpe stripes. I haue well deserued manie afflictions and tribulations, because I haue grecuiously offended, and been vngratful for thine innumerable benefits. I am not worthy, as are the rest of good faithfull Christians, and my deuout bretheren, to be recreated with diuine consolations, and to be numbred among the heauenly banqueters But I humbly beseeche thee, ô my holy Father, my deare and pious Lord, make me one of the least of thy hyreling, that I may at least be one of their laste seruants, [Page 290] whose footstepps I am not worthie to kisse. Let them enioy manie and great consolations, whom thou louest and honorest by speciall priuiledge of loue. But let it be a great and most acceptable present to me, who am the least, and most miserable of all, that thou sparest me not, but dost afflict me with manifold contradictions and sorowes.
Giue patience, ô pious Lord, and let all tribulation and anxietie, be farre more wishfull and welcome to me, then anie consolation. And grant that I may accept of, and suffer this, particularly for thine honour, not out of a desire of adding to mine owne aduantage, or hope of a greater reward. Let no gaine be greater to me, then cheerefullly to suffer for thy honour, to desire to be vnderualued, and annihilated euen to the ground; and in verie deede to bee made subiect, and humbly to be throwne downe vnder the feete of all men. O Soueraigne Truth, My God, eternall light, ingraue this into my hart, that I may waxe vile in mine owne eyes, and that I may contemne my selfe, and esteeme my selfe in this world, as a bannished pilgrime, a poore vnknowne man, a neglected [Page 291] solitary person, abandoned by euerie creature: and that I may no where seeke for hope and solace, saue in thy selfe alone. Nay, grant that I may repute my selfe as one dead vpon earth, and buried to the world, whose memorie is alreadie longe a goe past by, and hath left no other footestepps, or markes of it selfe, saue a poore miserable graue, which lyes hidd vnder ground. Grant, ô eternall Wisdome of the Father, that I may frequently and seriously run ouer these things in my hart, and continually fixe it vpon my laste things, by a deepe consideration: and so prepare my selfe for future iudgement, running out before thy face, by prayers and lamentations.
A Prayer to prayse God feruently.
MY God, my praise, and my glorie? I earnestly desire to prayse thee with as loude a voice, and as deuoute a hart, as euer anie creature praysed thee in heauen or earth. I ardently desire to honour thee, with as great and worthy an honour, as euer thou wast honored by anie Sainte in thy Celestiall Kingdome. I wish to venerate and loue thee, with as ardent [Page 292] affection, and as amorous a hart, as euer anie deuout and perfect person, did, or doth loue thee in this world. Let the heate of thy sacred and pure loue, be alwayes renewed in me, and inflame my reynes and hart, as a fire descending from aboue. Let it purifie and burne all my interiour partes that nothing of vicious, may remayne in me, which may offend the eyes of thy Maiestie. O my God, thou true searcher of my hart, all my desires are in thy sight, and all my grones, for my manifold defects, to wit, my Spirit often failes through the want of inward sweetnesse and charitie. I offer vp therefore to thee the desire of my desire, to the honour of thy name. Receiue my hartes desires as a morning Sacrifice, and let my prayers ascend vnto thee, as an euening incense, and please thee for euer. Amen.
THE FIRST MEDITATION. FOR THE CONCEPTION OF OVR B. LADY.
How excellent she was from all eternitie in the diuine prescience and Predestination.
I. POINT.
CONSIDER the B. Virgin as she was at the least, or rather, while she yet was not in nature, nor in the worlds consideration, and we shall finde she was euen then great in the diuine eyes, and predestination, being marked out to be the Blessed Mother of the worldes Redeemer. So that what was said of the eternall wisedome, by eternall birth-right, and propertie, is applied to her by the wisedome of the holy Church, guided by the holy Ghost, by attribution and participation. Our Lord possessed me in the beginning of his wayes.
Affection. O worke of an eternall designe, to speake with the great S. Augustine! Be thou alwayes, (next to the only begotten Sonne of God) the first in my [Page 294] thoughts, as next after him, thou wert from all eternitie, the first in his diuine predestination, election, and loue. Mans losse was foreseene, and a Sauiour was resolued to be sent, and that Sauiour was to be borne a Sonne; which is no sooner said, but we vnderstand a mother, and that mother was to be Marie, Blessed Marie. Blessed Marie, Mother of that Sonne, who is God; procure by thy powerfull intercession, that we may be so preuented by his holy grace, that we may loue him incomparably aboue all thinges, and thee in him; aboue all his Creatures.
II. POINT.
CONSIDER her at some-what a neerer distance; when she began first to be in the thoughts and expectations of men; and you shall finde holy Patriarkes breathing after her, and Prophets foretelling her. Witnesse Moyses his burning bush, which consumed not. Aarons rodd which brought forth flowers and fruit; as saith S. Bernard. Gedeons fleece moystened with a miraculous dew. Heare the Prophett Daniell, naming her, a miraculous mountaine, whence the corner-stone [Page 295] of the Church was drawen out, without the helpe of man. Or the Pro phet I say, saying more clearely: Heare the wonder which I relate: a virgine shall con ceiue.
Affection. O my soule! let's approche with Moyses to see this burning bush, this admirable vision, this fruitfull rodd, this gentle sleece. Let's approache, I say, to behold this prodigie who shall conceaue, remayning a Virgine; and hartily say vnto her: Come, come, ô thou desired of all nations, the dyeing world expects thee. Come, change that woefull name of Eua, into a ioyfull Aue, that all generations may publish thee blessed for euer. Come thou loue, thou Doue, thou faire, and let thy sweete flowres of honour and honestie appeare in our Land. Let thy Virgine Earth sprout out and deliuer vs a Sauiour.
THE II. MEDITATION. For the same Day.
I. POINT.
CONSIDER her in her Aurora or dawning, as it were, in the happie o mbe of her Mother, and obserue her [Page 296] prerogatiues. She was conceaued of iust and holy parents, who sprung from Patriarkes, Prophets, Priests, and Kings. Her Conception was announced by Angells, and it was, in it selfe, miraculous in that she was borne of a sterile Mother, and so was indeed a child of miracle, a production rather of grace, then nature. For euen before nature had performed her worke, grace began hers, according to that of S. Iohn Damascene; Nature durst not aduēture to runn before the issue of grace, but made a little stoppe, as it were, till grace had produced her fruite.
Affection. O peereles Virgine! O hopefull and promising little budd, whose verie flowers are perfect fruites of honour and honestie. And indeede what but good fruits can be expected from so good trees? what but illustrious, holy, Preist-like, prince-like, can issue from so holy parents so glorious progenitors, Patriarkes, Prophets, Priests, and Kings? what from Angells denouncing, but Angelicall? what from a Childe of miracles, but prodigies and wonders? O incomparable sprigg, sprung from the stocke of Iesse, how gloriously bright must thy full day [Page 297] needs proue, whose verie dawne is so admirable? O child of grace, praye that my poore soule may alwayes bee preuented with part of that wherewith thine is so timely replenished.
II. POINT.
CONSIDER with S. Anselme that it was fitting that the Blessed Virgin should haue been endowed with the greatest puritie imaginable, vnder God: nor can it be doubted but to haue been preuented by grace, preserued from sinne, and conserued in innocencie, is a greater puritie, and easie to be conceiued vnder God, who is essentiall puritie. And therefore we may piously cōclude with the foresaid Saint, that God bestowed such a puritie vpon the designed Mother of his eternally begotten Sonne, by a singular priuiledge reserued for her alone.
Affection. Let vs my soule looke vpon this originall puritie, with the eye of admiring pietie and loue, and venerate it as a seemely disposition to the bringing out of puritie it selfe, by her, whose prerogatiue it was about to be, to ioyne the [Page 298] puritie of a Virgine, and the fecunditie of a Mother, in one and the same subiect. And let vs most deuoutly solemnise her immaculate Conception, that she may interceede for vs to Christ, who are defiled, alas, deformed, and so generally subiect vnto sinne, that whosoeuer affirmes he is not a sinner, is concluded, a lyer.
THE I. MEDITATION. For the Natiuitie.
I. POINT.
CONSIDER her in her Natiuitie, and we shall finde it a subiect of the greatest ioy that euer the the world had yet mett with. It was not now one of the sinfull children of Eua, cursing the day in which it was said, a man is borne: but one happily inuerting that name into Aua one that was wholy faire, and had noe spot in her. Yea one; so not a sinner, as that she was wholly borne for sinners, to beare him who came to take awaye the sinnes of the world, without whom there was no saluation at all for lost man.
Affection. Welcome, welcome, ô thou deare-bright rising Aurora, the languishing world hath longe, and greedily expected thee. O thou springing ioy of the earthly and heauenly Hierusalem. Peerelesse honour of thy race and sexe. Wee poore banished Sonns of Eue fall downe at thy tender feete, with a thousand Aues, Wee lay open our sighes & sobbs to thine eyes, full of pittie, in this vaile, full of teares. Ah! let vs profitt by the example of thy vertues, partake in thy merits, and perceiue thy powerfull intercession in all our miseries. O Clement, ô pious, ô dearely sweete Virgine Marie.
II. POINT.
CONSIDER that it is, that Virgine is borne, who is Virginally to bring forth the Spouse of Virgines. That Virgine is borne, who while she is euen so little, and lowe, she is agreeable in the sight of the highest. That Virgine is borne who within a short time shall conceiue, breede, beare, and bring forth her maker. That Virgine finally is borne, who remayning a Virgine, shall proue a Mother, the Mother of a God.
Affection. O my soule, let vs marke this day with a better stone, with a marke of ioy for euer, which gaue, at once, a Queene to men and Angells? Nay a dearely beloued childe to God the father, a designed Mother to God the Sonne, and a best beloued spouse to the Holy Ghost. O let my soule prayse loue and magnifie her for euer, who hath so singular, neere and deare relations to all the persons of the B. Trinitie.
THE II. MEDITATION. For the same Day.
I. POINT.
CONSIDER: That if this day haue brought out a Virgine, who is to be a Virgine Mother, and that, a Mothér of God, it hath blessed the world, not only with the most excellent and best creature that euer the world yet sawe, but euen with the greatest, that euer the worlds Creatour yet made amongst men or Angells; to whom they crye out with admiration: who is this, who is this? Quaeest ista who riseth as the dawning of the daye, as faire [Page 301] as the Moone, as choyse as the Sonne, &c.
Affection. Let vs my soule, ioyne in admiration with the Angells in heauen, and say; who is this that our desert brings out? who and what doe we thinke this child will proue to be? a Prophetesse; nay more then a Prophetesse; more then an Angell, more then an Archangell, more then a Cherubine, or Seraphim. A tabernacle which the Almightie hath built with his owne hand, for his dearely beloued, onely beloued consubstantiall Sonne to inhabite in earth. Say, my soule, all, in one word, the Virgine Mother of God.
II. POINT.
CONSIDER: That though the new Testament may seeme to say but little in commendations of our Blessed Ladié, yet did it indeede say more then euer was said of anie pure Creature, in assuring vs that she is; Marie of whom Iesus was borne. And though she herselfe be heard to speake but few wordes in the said Scriptures, yet in those fewe doth she preache all perfection; to witt: the knowledge of God and herself: Gods omnipotencie, who wrought great things in [Page 302] her, and her owne littlenesse and abiection, in whom such great things were wrought.
Affection. Ah my soule, neuer are we so much and so truly commended as when we are praysed for the neere relations we haue to Iesus, that is, when by his grace we conceiue him in our hart, or bring him out by doing his blessed will, as we are taught in the Gospell. Nor doe we euer by words prayse Christ so much, and so fruitfully, as when saying litle, our light shines so before men, that our heauenly father is glorified; and when our liues giue testimonie to Christs truth, by imitation of his life and Passion. Thus let vs striue, my soule, to prayse Christ, thus let vs humbly glorie to be praysed.
THE I. MEDITATION. For the Presentation.
I. POINT.
CONSIDER that as this child of miracle and grace, this true birde of Paradice, was wholy made for heauen, so was she to haue noe commerce with [Page 303] earth. She that was elected from all eternitie, before all others, to lodge God as in his liuing temple, was tymely to be lodged in the Temple of God. She that was prepossessed and replenished by heauenly blessings, had noe place left for the world, which she euen left before she knew it. So that this Celestiall Arke, (by which all the world was to be saued from the floode) where more then Salomon would reside, was to be placed in the Sanctuarie of the Temple which Salomon built, and this was performed by her pious parents care, betwixt 3. and 4. yeares of her Age.
Affection. Say, my soule, to this Blessed young Virgine at her entrie into the Temple, what S. German sometymes said vpon the same subiect. Enter, saith he, into thyne owne proper inheritance, ô thou seale of our Lords Testament; thou ayme and end of his designes; thou key of hidden Mysteries. Enter thou whom all the Prophetes foresaw. Enter thou who art the reconcilement of all that are in disgrace; the vnion of those that are disvnited, the support of such as are readie to fall into ruine &c. Enter, I say, into the Temple, thyne owne inheritance, and expect [Page 304] with ioy, till the holy Ghost thy spouse come downe into the chaste Temple of thy hart.
II. POINT.
CONSIDER now, ô you Virgines consecrated to God, how this most perfect patronesse of Virginitie and all other vertues, behaued her selfe in the Temple. If you pretend to loue her inindeede, fayle not to shew it by the imitation of her heauenly life; which was so singularly holy a paterne of all that is holy, that the liues of the most holy compared to hers, appeared sinfull. To witt the sweet odour of this diuine sprigge ascended vp into the sight of God so agreeably that the whole plenitude of grace, which was distributed to others by partes, ouer flowingly possessed her diuine soule. so that saith s. Ambrose it was her cheife studie, to offend none, to loue all, to pay respect and honour to her elders, to refuse nothing tò her equalls. she had nothing of harsh or displeasant in her lookes, nothing of male part in her words; nothing of vnhansome in her actions; nothing of mincing in her gestures; nothing of lightnesse [Page 305] in her gate, nothing of petulant in her voyce; so that her verie corporall aspect, was the picture of her mynde, and an expression of her probitie.
Affection. Fixe thyne eyes, my soule, vpon this Paterne and Patronesse of thyne, and learne a true Christian behauiour indeede. Looke vpon her, I say, and in the life of one, learne the whole discipline of all holy Virgines. Let euery one say to him, or herselfe. Is it my cheife studie to offend none and to loue all? Doe I complie with my elders and equalls after this manner? Are my lookes sweetly agreeable, my words mylde, my actions decent? Or rather are not my lookes often harsh and vnpleasant? my words malepart and impertinent, my actions disedifying? Are not my gestures affected, my gate nice and light? my voyce wanton and dissolute; and my whole man in composed? Mylde Virgine obteyne by thy intercession, that I may imitate thy actions.
THE II. MEDITATION. For the same Day.
I. POINT.
CONSIDER with S. Hierome how blessedly she imployed her tyme. This rule, saith he, she putt downe to her selfe, that from the morning to the third houre she wholy imployed her selfe in prayer: from the third houre till None she spent in worke, knitting or weauing some thing for the vse of the Temple. And after None she departed not from prayer, till an Angell appeared and brought her meate, where she praysed God without intermission. She spoke with such a gracefulnesse, that God was knowen in her speech. In whose prayse least she might at all be interrupted, if any chanced to salute her, she resaluted them, with Deo G [...]atias.
Affection. O Blessed imployment! O Angelicall life in earth! O my soule, what a deare consolation ought this to be to thy hart, to find thy selfe by thyne owne happie choyce, gott into a blessed necessitie [Page 307] of practising the same, by the example of the Queene of Heauen, who began so airely to weaue the actiue and contemplatiue life togeither, now praying, now working, and then praying againe, euen till Angells came to feed her. Goe on in this happie course, my soule, from prayer to worke, & from worke againe to prayer, and though the Angells of God come not to thee, the God of Angells will not fayle to feede thee with thousands of deare delightes; thy prayer shall be without intermission, the odours of their sweetnesse shall flow from thy mouth, and [...]eo Gratias, vpon all occasions, shall continue alwayes.
II. POINT.
REPRESENT her yet further to your thoughtes out of S. Hieromes and S. Ambroses expressions of her. [...]he was at all tymes, saith S. Hierome, either reading, Meditating, or praying. Againe in watching she was the first, saith the one, in speaking she was the last, saith the other, and most studious in reading, especially the holy Scriptures concerning the coming of [...]hrist, which the frequently redd and imbraced. In so much [Page 308] that when her body reposed, her hart watched, and euen often in her sleepe repeated what she had read; or, awaking from sleepe, continued the same.
Affection. Let vs by this blessed example, ô my soule, wholy applie our selues to read, to Meditate, to pray. By reading, we shall learne to know what we ought to doe; by meditating; and pondering the same, we shall imprint it in our soules, and inflame our hartes to the practice thereof; and by prayer, obteyne force to performe what we know, and desire. But let this reading be the word of God, which will proue a light to our feete, a cordiall to our hart, sweeter then the honie combe. Let our Meditation be his holy Law and his diuine grace our prayer, And of all the Scriptures let that be most frequently in our hands, mouthes and hartes, which most relate to Christs coming; life, and Passion; that we may indeede be sett vpon no other knowledge, but Iesus-Christ, and him crucified. And in that blessed peace, that verie peace, lets sleepe and repose. Happie will that rest proue, when our eyes are shutt with the sweet memorie of Christ and his Law in our mouth and harts.
THE III. MEDITATION. For the Presentation.
I. POINT.
CONSIDER that allthough this blessed young Virgine was possessed and prepossessed with all the blessings of heauen, and replenished with the plenitude of grace, yet was not gtace idle in her, or she idle in grace. Grace is not giuen to worke all alone, but graciously and freely to gayne our will; and in it, and with it, to worke all. So that this Blessed Virgine, notwithstanding all these huge aduantages and prerogatiues of grace, testified to s. Elizabeth a holy Nun, that she prepared a place in her hart for God with labour, continuall prayer, ardent desire, profound deuotion, many teares, and much affliction.
Affection. Thus it is, my soule, that by her imitation, we ought to prepare our hartes for heauen. Without preuenting grace indeede we ryse in vaine, it is in vaine to ryse before the light, or rat he without it, we should neuer ryse at all. [Page 310] None comes to Christ vnlesse drawen by his heauenly father. Yet in vaine too, should the light shine if hauing light we did not walke in it. If we were so drawen as we followed it not, we should neuer arriue. He that made vs without vs, will not saue vs without vs. All our Talents are his free gifts, tis true, but we must negotiate with them, and improue them. We aske because we will, we seeke because we will, we knocke because we will, and we are saued because we will, and yet Gods grace workes both the will and performance. Lets adde then our carefull concurrence to his sweete drawghtes, and be blessed for euer with that blessed amongst all women.
II. POINT.
CONSIDER that this Blessed Virgigins prayer in particular (though otherwise full of grace) was for grace; Grace to be able to complie with those two great Christian duties (The loue of God aboue all thinges, and of our neighbour as our selfe) wherin the whole Law and Prophetes consiste. 2. Grace souueraignelie to hate and flye, all that he hates [Page 311] whom she souueraignly loues. 3. Grace to be truly humble, patient, mylde, and to be adorned with all the vertues, that so she might become wholy gracious in the diuine sight. 4. Grace finally to be obedient to the high Preists commandes and ordonnances.
Affection. Let vs poore wretches then learne of this most holy Virgine, to be continually begging for Gods grace, as being necessarie to euery good act, and vertuous action of our whole life. Say then my soule with S. Augustine. Thou commandest vs, ô Lord, to loue thee aboue all thinges, and our neighbour as our selues: Giue graciously what thou commandest, and commande what thou wilt. Thou commandest vs continencie, patience, humilitie &c. Giue what thou commandest. and commande what thou wilt. In fine, say with the holy Church: Let thy grace, ô Lord, we beseech thee, both goe before and follow vs, and make vs continually addicted to good workes &c.
THE FIRST MEDITATTION. For the Announciation.
I. POINT.
CONSIDER that to this Virgine it was (thus qualified: that is, remoued from the world, and dwelling in her sacred solitude, married to a holy man, but to be conserued for the Sonne of the Holy of Holyes, prepossessed and replenished by heauenly grace, and happily concurring with it by continuall application and feruent prayer, still begging more and more grace) that an Angell was sent from heauen, with an embasie importing greatest honour to her, and ioy to all the world to witt, to prepare a worthy mariagebedd for the most pure spouse: to contract the Mariage betwixt a creature and her creatour, and so to begin a happie league betwixt heauen and earth.
Affection. If we desire indeede then, my soule, to drawe downe heauenly blessinges vpon vs; if to haue foretastes of celestiall delightes; if Spiritually to conceiue Iesus in our hart; let vs flye the cheating, [Page 313] corrupting world, and betake our selues to the solitude of our chamber or celle. There the Kinge of Heauen speakes to our hartes. There we put questions, and receiue answers of what we are to say, and what we are to doe. Its hard, saith S. Augustine, to see Iesus amidst a multitude. Our mynde must inioy a certaine solitude. That sight requires a secrete place. Marie was alone when she spoke with the Angell. Alone when the holy Ghost ouershaded her. Alone when she conceiued the worlds Redeemour.
II. POINT.
CONSIDER the admirable contents of this heauenly embasie, at which all heauen and earth may well stand amaysed, since all their concernements are to be treated in it. The eternall and onely begotten sonne of the eternall God, is about to espouse humane nature in an hū ble mayde Marie of the house and familie of Dauid. The lost world wants a Sauiour, and heauen is resolued to giue one. Gabriel is dispatched to Nazareth, to declare the mysterie, and to announce the wounders to the espoused Virgine. His [Page 314] first word presents her with plenitude of grace: Hayle full of Grace. Giues the reason of it: Our Lord is with thee. Assures her she shall coneeiue, and bring forth a sonne: a great Sonne: a Sonne: who as he is indeede, so shall he be called, and acknowledged to be the Sonne of the highest, Iesus, a Sauiour; and shall raigne in the house of Iacob for euer. And that, therfor, she is blessed amongst and aboue all women.
Affection. O greatest astonishment to the Angells that euer they yet mett with, since the Heauens Creation! O greatest blisse to man that euer yet befell him, since his first fathers fall! O blessed effects of the flight of the world, of silence, of solitude, of frequent prayer! O Marie, God Angell, and man expecte thy consent. O pious Virgine, mournefull Adam, with his whole miserable posteritie banished out of Paradice, suppliantly crye to thee for it. Abraham, Dauid, and all the ancient Fathers instantly begge it. In a word all the world cast at thy feete, humbly sues for it. If that consent be giuen, a passage to heauen is layd open to vs all.
THE II. MEDITATION.
I. POINT.
CONSIDER yet further, and diligently ponder these pretious words, which flow as heauenly pearles from the mouth of an Angell, which man ought humbly to imbrace, relish, and locke vp, not proudly and profanely to controle. Blessed Marie is declared full of grace; nor that, in an ordinarie manner as diuers other Saintes were, but according to the measure which Christ sorted out for his best beloued Mother, who wisely sutes his giftes and graces according to the function, place, and dignitie to which he pleases to call euery one. The fountaine, the riuer, the brooke, are each one full: so is the Sonne, the Mother, and the seruant. But the Sonne, as the sourse and sea whence all graces flow: the Mother as neerliest ioyned to, and most abundantly participating of the said sea: the seruant, as placed at a greater distance, in a measure aggreable to a seruant: in fine the seruant possesses it but by partes; the Mother in the whole plenitude, as saith S. Hierome.
Affection. All hayle, all hayle spotlesse Virgine, mother of grace and mercy, sith thou art the mother of my Lord and master, I feare not to salute thee with an Angell, full of grace; since to speake wirh S. Athanasius, the holy Ghost descended into thee with all his essentiall vertues, which he stands possessed of by title of his diuine principalitie, and therfor thou art most iustly stiled gratia plena, as being replenished with the abundance of all the graces of the holy Ghost. Many, many daughters haue gathered riches togeither, tis true, but thou hast outstripped them all, and art inriched with that peculiar grace which gaue glorie to the heauens, a God to the earth, faith to the gentils &c. Dearest Lady mother daigne to Conueye some dropes of that ouer-flowing grace of thyne, vpon my weake and languishing soule.
II. POINT.
CONSIDER that if Marie be full of grace, it is noe wonder, sith the same Angell assures her, and vs, that our Lord is with her Dominus tecum. Noe saith S. Bernard it is noe wonder that she is full of grace, with whom our Lord is: not our [Page 317] Lord the Sonne onely, whom she clothes with humanitie, but our Lord the holy Ghost, of whom she conceiues: and our Lord the Father who begott him whom she conceiues: Nay rather should we wonder that he that dispatched the Angell to her, should be arriued to her before the Angell, and be found with her by the Angell.
Affect. Our Lord is with thee, dearest Lady, that eternall and draynelesse sourse of all graces, and so the fulnesse of grace, cannot be wanting to thee. Our Lord is with thee, the Angell is onely the Messēger of that good newes, but the God of Angells who sent him, preuents him, and is alreadie thy guest. Our Lord is with thee, I say, nay with vs too by thee, ô thou Mother of mercy, who broughtest forth our mylde Emmanuel, that is, our God with vs, our Iesus; thy Sonne; whom who-euer loues, he is loued by his heauenly father, who with the Sonne and the holy Ghost will come vnto him, and take vp their mansion with him. O excessiue happines which accreues to vs by the meanes of Blessed Marie!
THE III MEDITATION▪ For the Announciation.
I. POINT.
CONSIDER further, that it is noe wonder that she that is replenished with all grace, and hath our Lord with her, and in her, should be tearmed blessed amongst and aboue all women. Since others haue but that by partes which she possesses in plenitude; and since he that is with others onely in a generall manner by Presence power and essence, is with her, in all the fulnesse of the Diuinitie corporally. Whence it is that she inioyes the aduantages, and is freed from the incommodities of all the states of women, to witt of Virgines, wiues, and widdowes. She hath the ioys of a mother, without corruption: the honour of a Virgine, without sterilitie; the libertie of a widdowe without solitude. She is therfor deseruedly blessed among and aboue all women.
Affectio. Lets vs then my soule, say, and neuer be wearie in saying with the Angell Hayle Marie full of grace, our Lord is wit [Page 319] thee, blessed art thou amongst all women, and incomparably aboue, and before all women: for thou art indeede the Glorie of Hierusalem, the ioy of Israël, the honour of thy nation, race, and sexe, for he that is powerfull workes wonders in thee, and for vs poore lost sinners, by thee. Ah vse thy powerfull prayers to him, for vs now, and in the houre of our death. Amen.
II. POINT.
CONSIDER the Blessed Virgines bashfulnesse, prudence, and retaynednesse in speech. She is saluted by an Angell, hayle full of grace, accompaigned with her Lord and Master, blessed among all women, and yet she feares, euen an Angell in the shape of a man; she resalutes him not, and in lieu of complacence, finds trouble in hearing so great commendations of her selfe, and falls a considering what kind of salutation that might be. She eyes her selfe as one who was dayly begging for grace and she wonders to heare herselfe declared full of grace. Her companions vse to be the poorer sort of Virgines, and she admires to vnderstande she is accompaigned with her Lord and Master. She lookes [Page 320] vpon her selfe as the least of women, and cannot therfor conceiue how she should be blessed amongst all women,
Affection. Ah, my soule, doe we obserue this Virgine full of grace; blessed amongst all women startled at the presence of an Angell? while yet we poore frayle Creatures, miserable sinners, feare not the presence of men, where we may haue experienced much danger? And when she returnes noe answer, but is troubled at her owne prayses, euen from an Angell, prudently considering what they might import: shall we vainely fall in loue with the prayses which men fawningly bestow vpon vs; and therby vnconsideratly fall into questions, and answers, and ingagements, which leade we know not whither? Ah saith S. Ambrose, it is the part of a Vingine to quake and tremble at euery approche of a man, and to feare euery word he speakes.
THE IV. MEDITATION. For the Announciation.
I. POINT.
CONSIDER that while the Angell receiues noe returne of answer in words, he sees it in effects. He obserues in her a singular bashfulnesse and modestie, which is the greatest ornament of a Virgine: a chast feare and trouble to heare her owne prayses: a prudent and mature consideration what the words which she heard might importe, and while he heares noe words, he replyes to her comportments and thoughts, saying: feare not Marie. And why; Not because an Angell salutes thee, and publishes thee blessed amongst all women, but because thou art indeede gracious and gratefull in the sight of God, and hast found loue and fauour with him. For, saith he thou hast found grace with God.
Affection. Thus, my soule, let our christian modestie and bashfullnesse appeare before all men, and they will reade in our actions, without the helpe of words, that [Page 322] religion raignes in our hartes, and they will depart with edification Let vs thus feare and flye the hearing of our owne prayses, come they from men or Angells and we shall infallibly find fauour in the sight of God, and his loue will leaue vs noe cause to feare.
II. POINT.
CONSIDER what grace and fauour it was that the Blessed Virgine found in the sight of God, and you wil find that it was a most profound humilitie, Angelicall puritie, prompt obedience, and most feruent charitie, by which she conceiued in her wombe, and brought out to the world a Sonne and Sauiour, Iesus, according to that which the Prophete Isaye fotetold with admiration and astonishment: behold a Virgine shall conceiue and bring forth à Sonne, and his name shall be called' Emmanuel: which the Angell confirmes and determines to be her selfe, saying: behold thou shalt conceiue in thy wombe and bring forth a Sonne, and thou shalt call his name Iesus.
Affection. Doe we indeede, my soule, desire to conceiue Iesus spiritualy in our [Page 323] hart, and to bring him out to the world; Let vs then emulate these better giftes, and striue to imitate this Blessed Virgines humilitie, puritie, obedience, and charitie, which were powerfull enough to draw God out of heauen, and to lodge him in her sacred wombe; without these vertues we desire, and expect him in vane: he that comes to subdue pride wille not lodge in a haughtie hart; he that is a pure Spirit, yea puritie it selfe, hates and flies impuritie. Practise these vertues interiourly and we shall not fayle to conceiue him, let the same shine before men, & we bringe him out to our neighbour, and he too togeither with vs will run in the odour of those heauenly vertues.
THE V. MEDITATION. For the Announciation.
I. POINT.
CONSIDER how this our B. Virgine neither appeares distrustfull, nor light of faith, but behaues her selfe with all the prudence imaginable: for as at the first approche of the Angell, she onely [Page 324] ponders, and giues noe answer, according to that of the wise man. Young man speake in thyne owne cause scarcely. So at the second onsett she speakes breifly and modestly, according to the same. If thou be asked twice returne a shore answer: or heare holding thy peace, and aske. So doth the Blessed Virgine saying to the Angell: how should this be done because I know not man, that is, according to Saint Augustine and other fathers, I am by vowe of Virginitie in a state of not knowing man.
Affection. This is that blessed temper, my soule, which all Virgines should striue to imitate; neither to be too precipitate in casting out their hartes where noe neede requires: nor too bashfull in returning modest answers, and in mouing iust doubts, as occasion offers it selfe. As againe, they ought neither to be too credulous and light in beleeuing visions, reuelations, and fauours from heauen (especially such as relate to themselués) nor yet too distrustfull) all thinges being maturely pondered) as though Gods armes were shortened. Giue God [Page 325] leaue to doe more then man can vnderstand. And where his will appeares certaine, doubt not of his powre, seeme it neuer so impossible to our comprehensions.
II. POINT.
CONSIDER how now the B. Virgine hauing giuen a testimonie that she knowes both how to keepe silence and how to speake, there being tymes for both: that she was neither distrustfull, nor light in beleeuing: that though she beleeued the thing, yet she was doubtfull of the manner, which she modestly demanded: and hauing receiued assurance by the Angell that is was to be effected by the power of the highest, and the operation of the holy Ghost, she presently and wholy yealded vp her selfe to that power, which she knew to be omnipotent, saying behold the handmayde of our Lord, be it done in me according to thy word,
Affection. Say, my soule, in all occurrences, (with this Blessed Patronesse of thyne) seeme they neuer so hard to common sense, be it done to me according to thy word. Are heauenly mysteries poposed? Giue eare to them in silence. Is our answer [Page 226] expected? let vs replye, without multiplicitie of words. Remayne we still doubtfull in the matter or manner? demande modestly to haue the thing cleared, Doe we find that the solution depends vpon the power of the Highest? Lets stoope in obedience to faith, saying be it done to me according to this word: thas is, let that be done in me, by me, and with me, which is agreable in the sight of the diuine Maiestie. Let me be the humble matter or subiect of his diuine operations, whether I vnderstand or vnderstand not: because noe word is impossible to him.
THE VI. MEDITATION. For the Announciation.
I. POINT.
CONSIDER the incomparable humilitie, the firme faith, the prompt obedience, and admirable resignation of this heauenly Virgine. The Angell declares her the Mother of God: and she her selfe, his humble handmayde: The Angell intimates a mysterie beyond the power of man, and she beleeues that God can doe [Page 327] more then man can comprehend. The Angell seemes to deliuer impossibilities, that a Virgine without the knowledge of a man should bring out a God, yet perceiuing that the hand of the highest is in the worke, she beleeues that all thinges are possible to God, and affords prompt obedience, and vnder that powerfull hand absolutly resignes herselfe to the whole without further discussion, while she vnderstands not the halfe, depending vp on the diuine authoritie for the rest, saying: behold the hand mayd of our Lord &c.
Affection. O my soule, what lessons are not here put before vs for our instruction and edification (what vertues are not here practised to leade vs into an admiration of this glorious Virgine? was there euer acte of faith equall to this, for an humble mayde to beleeue herselfe to be the Mother of God? Or a more admirably greate humilitie, then for the Mother of God to declare her selfe his humble hand mayde? or finally a more diuinely prompt obedience, then that such a Mother was so a hand-mayde that she absolutly resigned herselfe to what euer was to be wrought in her or by her: behold the handmayde of our [Page 328] Lord. She neither knew how, nor when, yet she knew well (what we all ought to know) that she was wholy his, and so ought to be wholy at his dispose.
II. POINT.
CONSIDER that by how much our Blessed Lady is more exalted, though euen by an Angell; by how much she is made more sure of heauenly prerogatiues and graces, by so much she growes lesse and lesse in her owne eyes, and be she neuer so certaine to be the Mother of God, she will still remayne the humble handmayde of her Lord: and for his sake become the seruant of his seruants; and to make it good in effects, as well as inwords, she goes with speed into a citie of Iuda to visite her cosen Elizabeth.
Affection. Obserue, my soule, how this Blessed Virgine still proues a diuine Mistresse to vs, by word and worke, first crying out to vs all by how much thou art the greater, by so much more humble thy selfe. 2. Suspect the fauours we may seeme to haue from heauen if we waxe not more humble by them. 3. That humble words alone are not proofes of true humilitie, [Page 329] vnlesse workes followes them: for she finds it not enough to haue professed herselfe to be the handmayd of our Lord, vnlesse in practise, she proue herselfe to be the humble handmayde of the handmaydes of our Lord; according to that of S. Peter: be subiect to euery humane creature for Gods sake.
THE FIRST MEDITATION. For the Visitation.
I. POINT.
CONSIDER with what Blessed and glorious effects, this humble and religious officiousnesse of Blessed Marie was accompaigned. Noe sooner had she saluted her cosen Elisabeth with the ordinarie Salutation of the Land Paxtecum, but the child in her wombe sprung with ioy, and both the child and the Mother were replenished with the Holy Ghost. He, begun to preach the presence of his master by ioyfull exultations which he could not yet performe by words: and she with exclamations, to Prophecie, to prayse, to magnifie, the Mother and the fruite of [Page 230] her wombe, Iesus, who spoke by his Mothers mouth, as S. Iohn heard by his Mothers eares.
Affection. O my soule, neuer, neuer can we loose by humbling our selues, be we neuer so great and illustrious, but still what we seeme to cast away comes multiplyed home, honour and esteeme continually most following him who most flyes it. Marie was indeede the Mother of God, though she had not stirred from Nazareth. But the heauens onely knew that: But when humilitie once brings her to Elizabeth, the world begins to be acquainted with the Mysterie, the Mother's magnified, the Sonne glorified, S. Iohn sanctified in his Mothers wombe, and S. Elizabeth replenished with the holy Ghost, and by vertue therof publishes her to be the Mother of God, and vtters a blessed word which all the, world till this day neuer ceaseth to repeate Blessed, blessed is the fruite of thy wombe O glorious effects of Maries humilitie!
II. POINT.
BVT consider how the humilitie which brought her thither leaues her not there, but leades her to a most Christian acknowledgement and profession of her owne nothing. She heares her selfe proclamed with a lowd voye blessed aboue all women, and the fruite of her wombe blessed: blessed as beleeuing what was said to her by the Angell; blessed as being the Mother of God: and yet amidst those highest, and withall truest commendations that heauen or earth could bestowe vpon a pure creature, she deuestes her selfe of all, as being of her selfe nothing at all, ascribing the whole to the Ocean of all, goodnes, saying. My soule doth magnifie our Lord.
Affection. O admirable and incomparable humilitie and abiection of the Mother of God, which neuer had in earth any thinge like to it (saue onely the abismall humiliation of her Sonne Iesus) which noe honours, noe prerogatiues, noe blessings from the mouthes of men, could euer swell, or make her forgett, that all was Gods, and that all glorie which is not [Page 332] taken in him, is meere vanitie. You (may she seeme to say) magnifie me aboue all women, for my faith, for the fruite of my wombe, for the dignitie of being the Mother of God, but I, the while, looke ouer all these priuiledges to looke vpon and laude the authour of them all, and my verie soule doth magnifie our Lord, that is, doth publish his greatnes, his magnificence, his sanctitie, wisdome and mercy, in all those heauenly giftes of his free liberalitie.
THE II. MEDITATION. For the Visitation.
I. POINT.
CONSIDER that it was not with her tongue onely that she magnified her Lord by speaking glorious thinges of him, or abiect thinges of her selfe, as that she was his handmayde, whose Mother indeede she was. Or by her hands and feete, that is, by her workes and labours onely, especially those of mercy exercised vpon her cosen Elizabeth; or yet by her memorie onely, or her vnderstanding or will alone, but euen with her whole soule, that [Page 333] is, with workes, memorie, vnderstanding and will, all ioyntly offered vp in one sacryfice of prayse and thankes giuing; and that too with huge ioy and iubilie of hart, and my verie Spirit, saith she, exults in God my child, my Iesus, my Sauiour.
Affection. O my soule, thus it is indeede that we are to magnifie our Lord; withall our hart, with all our strength, with all our soule. who payes not this, payes lesse then he owes. All that we haue, and all that we are, whether corporally or spiritually, in tyme or eternitie, all issues originally from his free bountie, and all ought to be ascribed to his mercy and goodnes. we may law fully exult and reioyce, my soule, but it must be in our Lord. we may glorie, and we haue good reason for it, but le tit be with our B. Lady, in Deo salutari nostro: in God our Sauiour.
II. POINT.
CONSIDER for what it was that our B. Lady so magnified her Lord and Master: and she herselfe will giue the cause: because saith she he hath mercyfully looked vpon the humilitie, abiection, or pouertie of this handmayde. That is to speake [Page 334] with Theophilact while I looked not after him, he looked vpon my litlenesse, and was mercifull to me while I sought him not. Ponder this well; it is not because he hade made her the most illustrious and blessed among all women, and euen greater in qualitie of Mother of God then the greatest Cherubins and Seraphins, but because he looked vpon her humilitie and abiection with the eye of mercy and pittie; that is, he approued, loued imbraced, and pleased himselfe in it, and mercifully preuented her by his grace.
Affection. Our first acknowledgements, my soule, following our B. Laydies example, must be, for that which was first in Gods fauours to wards vs: when his vn compelled and free mercy had nothing to looke vpon but our miserie; when he looked downe, and found all mankind at a losse, none doing well, not one. Fayle not then, my soule, what euer the world may conceiue and publish to our prayse: how glorious and happie soeuer our presente state of life may be: what euer perfections grace may seeme to vs, to haue wrought in vs; fayle not, I. say, to magnifie our Lord, and to reioyce in God our Sauiour, for that he [Page 335] dayned graciously to looke vpon our vilenesse, abiection, and miserie, by which looke or loue of his all our happinesse was begun.
THE III. MEDITATION. For the Visitation.
I. POINT.
CONSIDER what was the seconde cause for which our Blessed Lady did so magnifie our Lord, and you will heare her selfe againe shew it. Still remouing all prayse from her selfe to ascribe it to the sourse of all Good, because, saith she he that is mightie hath done greate thinges to me: as though she should say; let none be slow in giuing credit to this ineffable mysterie; let none admire that I. a Virgine haue conceiued; for how euer it is in me that this astonishing wonder is wrought, yet it was not I, but the Almightie God that wrought it in the power of the most high who ouershaded me. And the whole reason of the worke, is the omnipotent power of the workman, who alone workes great, inscrutable, and wonderfull thinges.
Affection. Feare not, my soule, to acknowledg with our Blessed Lady, that he [Page 336] who is mightie hath wrought great thinges in thee, so thou humbly with her too confesse vpon whom they were wrought, and by whom: for so thou shalt stille haue thyne owne misery and Gods power, mercy, and bountie before thyne eyes: so shalt thou neuer forgett that he is all, and thou thy selfe nothinge at all; and yet finding so many benefits, whether of body, or soule, or fortune, freely bestowed vpon thy pouertie and nothinge, thou wilt euen melt away with admireing loue: and willingly and ioyfully spend what soeuer thou hast of life or abilitie in continuall Magnifying of so good a Lord, and in Spirituall exultations in so Deare a Sauiour.
II. POINT.
CONSIDER how hugely great that grace of Gods looking vpon B. Maries abiection must needs haue bene, sith from thenceforth all generations shall call her blessed as she her selfe feares not, to foretell, hauing first giuen the honour of it, to him that was truly the Authour therof. Certainly that aspect or looking vpon, was the effect of eternall direction (according to that, vbi amor, ibi [Page 337] oculus) and singular election, his looke or aspect, onely following his loue, since as S. Augustin saith, Gods looking vpon one by grace, is the deliuering of him from abiection and abandonnement.
Affection. O my soule what an excessiue ioy is it, to a truly Christian hart, to see this prediction so fully verified. Blessed art thou, began the Angell: blessed art thou, went on S Elizabeth: and from them 16. ages, and vpwards, tooke, and euer since continued the same songe, all the Ancient Fathers being, as it were, at a holy strife which might take it the highest, and all the Christian world from the rysing of the sunne till the setting of the same, hauing nothing, after Iesus, so frequently in its mouth as our Blessed Lady, that, being as it were, among them all, her proper name. whervpon millions of millions, of all sexes, and ages, and conditions, all the world ouer, euery day, fayle not to sing her Canticle, and publish, and confirme her blessed by all generations.
THE I. MEDITATION. For the Natiuitie of our Blessed Sauiour.
I. POINT.
CONSIDER yet how many iust reasons concurre to oblidge all mankind to proclaime her blessed for euer. First because she beleeued 2. Because she was full of grace: 3. Because she brought out a most blessed fruite. 4. Because the All-powerfull or Almightie wrought wonderful thinges in her: 5. Because she was the Mother of our Lord the King of Glorie 6. Because she reserued the puritie of a Virgine togeither with the fecunditie of a Mother. 7. Because neither was their before her, or euer shall there be after her any like or comparable to her.
Affection. Blesse her then, my soule, blesse her togeither with heauen and earth, with Angells and Saintes: and withall, learne of her to blesse, to prayse, to magnifie, that powerfull hand which wrought wonders in her and by her; that fruite of her wombe, that God her Sauiour, whom she brought out: blesse her firme faith: [Page 339] her fulnesse of grace; her pure maternitie; her fruite full Virginitie. Say, say, my soule, with the deuoute Saint Bernard: while the riuers run into the Sea; while the woodes ouershade the mountaines; while the starres possesse the heauens, thyne honour, thy name, thy prayses shall alwayes remayne.
II. POINT.
CONSIDER that though Blessed Marie were a iustest subiect of admiratiō to men and Angells, in all the states of her life, as being designed for a worke which passed all their capacities, euen to conceiue it: yet was she then most blessefull and blessed when she did not onely promise, but present her blessed fruite. when our God was not onely our Lord with her, and in her, but our Emmanuel or our God with vs, by her, when that flower of the field began to appeare in our Land, and her Virgine earth brought out a Sauiour: when finally her dayes were fully come that she should be deliuered, & she brought-forth her first begotten Sonne, and swadled him in clootes, and layd him downe in a manger.
Affection. Then, then, my soule, it was indeede, that all men of good will began [Page 340] to blesse her, ioyninge with the multitudes of Angels who compasse about our more then Salomons litle bedd, to sing a Gloria to the child of her wombe, and peace to the world. Then did she place her young Sonne, our God, visibly amongst vs, and therby freed vs from that ancient reproche vbi est Deus tuus, where is thy God? Now thou mayst tell the Diuell, my soule that here he is, to subdue his pride. Thou mayst tell the incredulous Iewes that here he is, to confound their malice. Thou maist tel all men of good will, that here he is, to breake our chaynes, to cure our wounds, to direct, to protect; to comfort, to saue, the poore banished Sonns of Eue.
THE II. MEDITATION. In the Natiuitie of our Sauiour.
I. POINT.
CONSIDER that then it was indeede that she shewed her selfe to be a Mother, when she brought forth to the world her first begotten Sonne, and layd him [Page 341] in a manger. Then she was indeede Mother in effect, and Mother of God, and in that name, and qualitie, according to S. Thomas of Aquine, the greatest creature that euer was, or euer shall, or can be made, euen by the Almighties power, since to be the Mother of God, as being ioyned to a thing of an infinite perfection, includes in it selfe a certaine infinite dignitie.
Affection. Stand amaysed, my soule, at this heauenly prodigie as hauing neither words nor thoughtes sutable to this ineffable dignitie, or at least say with that great S. Andrew of Hierusalem: O holy Lady Thou art the incomprehensible secreete of the diuine economie, whom the Angells desire incessantly to behold. Thou art the admirable lodging of an humbled God. Thou art that agreeable earth, which made him descend from heauen, and gave him entrie among vs. Thou art the treasure of [...]he mysteries shut vp before all ages. Thou art the liuing booke wherein the word of the eternall father was written by the pen of the holy Ghost. Thou art the authenticall Instrument of the peace made betwixt God and man &c. what shall I say? words fayle, my Conceptions [Page 342] are langui hing, and answer not to the ardour of my soule.
II. POINT.
CONSIDER her againe in qualitie of the Mother of God, and as such you will find that God is truly caro ex carne eius flesh of her flesh: That Word which in the begining was with God, and and was God, was in this tyme made flesh of her flesh. So that as God the Father can onely say, thou art my Sonne, this day I begott thee by an eternall generation: so this B. Virgine alone can onely say, I am thy Mother, this day I brought thee forth by a temporall birth.
Affection. Good God to what a high flight doth this call the thoughtes of man. What strange relations and connections-hath this Virgine Mother, in qualitie of Mother of God with God himselfe? He in eternitie had a Sonne without a Mother! She in tyme, a Sonne without a father! He a Sonne consubstantiall, or of the same substance with him selfe; she the same Sonne of her substance. I, saith S. Augustine, God gaue that verie onely begotten Sonne to Marie, who as being begotten of hi [Page 343] owne hart equall to himselfe he loued as himselfe, that God and Marie might naturally haue one and the same Sonne God, who made all, made himselfe of Marie, to restore all that he had made. He who could of nothing make all thinges, would not without Marie reforme the thinges that were deformed. Ah, my soule, what an ineffable dignitie is this: what helpes may not we expect from one so neere to God by so singular prerogatiues?
THE III. MEDITATION. In qualitie of Mother of God.
I. POINT.
CONSIDER her againe in qualitie of Mother, and say: If Mother and that Mother of the Sonne of God, then compartner, and comparent, or common parent with God the Father: if Mother of a most louing and best beloued Sonne then the best beloued of Mothers or creatures, and consequently indowed with the best gifts amongst and aboue all creatures in heauen and in earth, since loue is but a well wishing, and Gods loue giues what it wishes vs.
Affection. O the blessed connection alliance, and neerenesse in bloud contracted betwixt God and man in the person of Marie, and by her meanes and mediation! O my soule, they that were farre out are now by her meanes nere at hand She has found fauour with God, and credit to bringe vs into fauour too. She is his mother and our Mother, and so we are his brethren: and if brethren coheires with her Christ. Hence we are an elect generation a kingly preisthoode, a holy Nation, a people of purchace. Marke these great titles, my soule and learne to value thy selfe accordingly.
II. POINT.
CONSIDER her yet againe in qualitie of the Mother of God, and say if the Mother of God, then her sacred wombe was the Blessed Paradise to which our seconde Adam was restored, and wherin he was lodged for nine monthes space for which tyme she happily possessed all the riches of heauen; the riches of the wisdome and k [...]owledge of God. Finally if the Mother of God, she was the faithfull Guardian of his tender yeares; the inseparable companion of his flight into Egipt, [Page 345] and returne home. She bore him in her armes, she clothed him with the worke of her hands, and fedd him with the riches of her chast breastes.
Affection. O Iesu! who will make me so happie, as that I might find thee my brother, sucking my Mothers breastes, that I might kisse thee, and that none hereafter might despise me? And that I might discouer, with what faith feruour tendernesse, obedience, humilitie, and charitie she performed those pious offices about thee; that in imitation therof, I might at least exhibite some smale parte of them, to those litle ones, my Christian brethren, whom thou hast left me in lieu of thy selfe, and so earnestly and effectually commendest to me, saying what euer you doe to those litle ones you doe to me. We haue yet then, my soule, meanes left vs, to keepe, to accompanie, to cloth, to feede, our poore brother Iesus.
For the Purification of our B. Lady. THE FIRST MEDITATION.
I. POINT.
CONSIDER that it is a Virgine-Mother who this day presents her first begotten, being the God of the Temple in the Temple of God: and as such neither child nor Mother could be subiect to the Law of Purification, she, being free from all spott of sinne, or corporall impuritie; he, being puritie it selfe. How is she moued then to subiect her selfe to that Law, saue onely to leaue vs a rare example of a singular obedience.
Affection. Noe, noe, chaste Virgine, thou hadst noe neede of Purification, who wast wholy faire, and hadst noe stayne in thee. But thou art the Mother and best imitater of that Sonne, who while he was subiect to noe Law neither, would yet humbly vndergoe the Law of Circumcision: and so wilt thou that of Purification. Thou hadst noe neede, I say, but we had neede of noe lesse then thy Sonns and thyne owne example, to induce vs to [Page 347] the humble and obedient obseruance of the most iust and laudable Lawes and duties vnder which we liue. For doe we not, my soule, doe we not sometymes repine at them, dispute them, and seeke holes to euade them?
II. POINT.
CONSIDER that this Immaculate Virgine subiected herselfe to the Law of Purification, not onely to teach vs obedience, but also to ingraue true humilitie still deeper and deeper into our harts. She had taught it by word, when she said, to the Angell who declared her the Mother of God, the handmayde of our Lord. She taught it in fact, in going to visite one lesse then herselfe, S. Elizabeth. But now she teacheth it in an occasion, where honour seemes to be ingaged, where her sanctitie and puritie may be suspected.
Affection. Ah my soule, how farre do we poore sinners fall short of this great perfection? Alas how vnwillingly and rarely doe we stoope downe, in fact, or giue place to one that is belowe vs? Nay, if we humble our selues in words onely; if we doe not rather extolle and preferre our [Page 348] selues before our betters, or (being blamed or reprehended for any litle fault) if we doe not excuse ourselues, yea with choller? and inuentions ad excusandas excusationes in peccatis, it is much. But to suffer while we are innocent, especially if our honour and reputation be neuer so litle in question, is a thing we find not patience to disgest. Alas, my soule, we Christians seeme quite to forgett that we are schollers in Christs and Maries schoole, and what lessons they haue deliuered vs.
THE FIRST MEDITATION. For the Assumption.
That her life was spent in heauenly aspirations. I. POINT.
CONSIDER with many of the holy Fathers, that our B. Lady from her deare Sonns Ascension to this present day of her glorious Assumption, imployed all her tyme in heauenly contemplations, feruent eleuations of harte and inflamed aspirations after her dearely beloued child. How often said she, with [Page 349] more then a S. Paules feruour, that she desired to be dissolued, and to be with Christ? How often did she adiure the daughters of Sion to stay her with flowers, to compasse her about with apples, because she languished with loue? Tell him, saith she, that I languish with loue.
Affection. Thus it was, my soule, that this heauenly hart continually euaporated it selfe out: thus, while her body was detayned in earth, did her soule liue in heauen: and thus it is too that euery chaste turtle should behaue herselfe in the absence of her mate, sometymes moaning herselfe with holy Dauid, saying: ay mé! why is my seiourning stil prolonged? Sometymes with S. Paule, Christ is my life, and death is my gaine. Some tymes againe with the feruent S. Augustine: Liue I will not, dye I will, I desire to be dissolued and to be with Christ.
That her life wasted away like incense in the flames of loue. II. POINT.
CONSIDER that Blessed Marie hauing as truly conceiued in her hart the sacred fire which her Sonne brought [Page 350] downe, as she had conceiued him in her Virginall wombe, she continually watched it like a holy Vestall, and did not onely keepe it a liue, but euen added new fewell to it, by euery least action of her life, so that, that holy flame was increased to such a degree that it was impossible for a humane hart to endure it, without wasting away like incense in the thurible, to imbalme the world with her heauenly odours.
Affection. Ah my soule, comme and behold this heauenly Visiō. See how Moyses his burning bush, whom noe fire of concupiscence could euer touch, begins to melt away in the fire of loue. See our sacred Salamander readie to consume in the flames which she loued, wherin she liued, & wherwith she was [...]o deliciously nourished. O that this cold lūpe were better acquainted with this deare torment, with this fire which burnes so delightfully. At least, ô thou Blessed Holocauste of Loue, preuayle by thy powerfull prayers, that the fire of the Holy Ghost may burne my reynes and hart, that I may serue him with a chaste body, and please him with a cleane hart.
THE II. MEDITATION. For the Assumption.
That she dyed of Loue. I. POINT.
COnsider that Marie must dye then because she was a child of Adam: because she was the Mother of a God who dyed: because a pretious & delicious death will doe her the right to deliuer her vpp to her Sonne in glorie; nor is glorie to be had but by death, she must dye then who brought out life. But as loue brought her Iesus downe from heauen, and by loue she cōceiued him, so must noe other hand then that of loue (which is now growen stronger then deathin her) breake the band of mortalitie, and restore her to her life, her loue, her Iesus.
Affection. O death louingly vitall! ô loue vitally mortall! O death of loue the noblest of all deathes! And therfor due to the most noble life that euer was amonst creatures, whereof the verie Angells would desire to dye, if dye they could. Be ah returne, [Page 352] returne thou Sunamitesse, returne that we may haue the happinesse to looke vpō thee, to craue thyne assistance in our necessities. O Marie, thou Mother of grace, Mother of mercy, protect vs against our enemyes in our life, and receiue vs at the houre of our death. Amen.
II. POINT.
CONSIDER that if loue gaue the blow, it was the most noble death that euer creature endured: If loue gaue the stroke, it was the most deliciously deare and desired that euer humane hart tasted. And as this death was most noble and most sweete, so was it attended by the most noble compagnie. All the Apostles) as witnesseth the great Areopagite) by Gods Prouidence and power, and all the Primitiue Christians about Hierusalem being prefent at it. Yea euen Millions of Angells, and Christ himselfe. Witnesse S. I. Damascene with many others.
Affection. O what a mixture of delight & sorrow did possesse those Apostolicall and primitiue hartes! Of sorrow, to see themselues readie to become Orphants hauing both the Mother and the Sōne taken from [Page 353] them. Of delight to behold that diuin-Phenix melting away vpon her bed of hoe nour amidst the odoriferous flames of Sacred loue, readie to flye into their Masters Celestiall imbracements. O what Canticles of prayses did not they singe? what actions of grace did they not render?
THE III. MEDITATION.
That her body was free from corruption. I. POINT.
CONSIDER that though a death of loue, or a beloued death could separate the soule from that B. Virgines body which was buried by the Apostles &c. in Gethse many, yet deathes corruptiō durst not at all fastē vpon that incorruptible body which had brought out life. As we deney not, saith S. Augustine, that the Mother of God was subiect to the Law of death, so haue we learnt in the Shoole of Christianitie, to priuiledge her from corruption, whose grace and sanctitie was such, that she singularly merited to lodge God in earth.
Affection. Noe, my soule, the immaculate [Page 354] body of this incomparable Virgine was not subiect to corruption, it was not fitting that that chaste flesh which gaue flesh to clothe our humanised God, should be deliuered ouer to the wormes. Though death was her gaine, yet had corruption bene her losse. God would not permitt, that holy one, who was vncorrupt in her Conception, in her childbirth, and after her childbirth, should meete with corruption in her graue.
That her body was assumpted vp to heauen by her Sonne. II. POINT.
CONSIDER that scarcely had this sacred Depositum of her immaculate body remayned three dayes in the graue after her vitall death (witnesse S. I. Da.) till he that rose the third day by his owne power, came to rayse his blessed mothers body, that her body and soule being vnited againe, he might inioy his whole mother, and she him in his glorie: Saying to her, ryse make haste my friend: or according to S. Augustine: come from Lybanus my spouse, come from Libanus, come thou shalt be crowned, taking her by the right hand, saith he, and conducting her in [Page 355] pompe and magnificence, according to his good pleasure.
Affection. O, my soule, with what heauenly acclamations, with what Angelicall admirations, and exaltations, was this singular triumph accompaigned? While euen the astonished Angells cryed out; who is this, who comes vp from the desert, flowing with delightes, and has the confidence to leane vpon her beloued, our Kinge? Let vs, my soule, earnestly begge her intercession, what cannot she preuayle for, whom the God of heauen so much honours?
THE VI. MEDITATION.
How inthronised. I. POINT.
CONSIDER whither this best of Sonns could leade this best of Mothers; but to the best place that euer creature was capable of, euen aboue the Cherubins and Seraphins to the Throne of God. S. Augustine is my warantie saying of her. Thou didst passe the Angelicall troupes, and aduance euen to the Throne of the souueraigne Kinge.
Affection. Yes, ô thou Souueraigne [Page 356] Queene, saith S. Augustine (seconded by S. Anselme) the King thy Sonne raysed thee to the the same seate, where he had placed what he tooke of thee, it being but sutable to reason, that thou shouldst be there, where that is which was borne of thee.
How honored. II. POINT.
CONSIDER what honour accrues to her in that Throne of Glorie, and we shall find that she is honored by God the Father, in qualitie of his dearest daughter: Of God the Sonne, as his dearest mother: and of God the holy Ghost, as his dearest Spouse. Of all the Angells, and Saintes of heauen, as the best beloued Mother of their Master, and the most glorious Queene of their heauenly Court.
Affection. All hayle thou glorious Queene of Heauen, it is not now all the generations of mē, or one Angell that salutes thee full of grace, but all the Quires of Angells which pronounce thee blessed; and full of glorie. Yea the whole Trinitie doth in rich thee with incomparable prerogatiues of honour, and glorie, farre aboue all the rest.
THE FIRST MEDITATION FOR THE FIRST SVNDAY IN ADVENT.
THE FIRST POINTE.
CONSIDER that there are two Aduents, or comings of Christ, intimated in this Gospell, and celebrated in the holy Catholike Church. The one of feare, when he shall come in dread full maiestie to iudge the vniuersall world: to thend that by whosome [Page 4] feare, the forerunner of wisdome, the heartes of her children may the better be prepared to receiue hym by loue in his first coming by his gracious Incarnation, when he comes in humilitie and infirmitie. Nor is there a better way to secure our selues against his dreadfull maiestie in that, then by imitating his abismall humilitie in this.
Affection. Let vs then, my soule, vpon the first sommons of that dreadfull day, rowse vp our selues from the sleepe of negligence and sinne, and without further dallying and delay, fall seriously vpon the studie of our Master Christ his first lesson, humilitie; knowing with S. Paule, that now it is the houre that we ought to ryse, being called vpon by our holy mothers care. Now I say, euen now; at this verie houre, because the youngest, the strongest, the wisest of vs all, knowes not whether the next houre will be allowed him yea or noe.
THE SECONDE POINTE
CONSIDER the dreadfullnesse of that second coming, by the astonishing [Page 5] forerunners of it, as they are put downe by the pen of the holy Ghost. Ther shall b [...] signes in the sunne, and in the moone, and the starrs, and vpon the earth distresse of nations through the confusion of the sound of the sea and waues. Behold the wrothfull iudge doth not yet appeare, and yet the sunne is obscured: the moone refuseth to afford its light: the starrs fall from the heauens; the earth quakes: the sea rores; all is in confusion on all sides: to witt, what was fore told by wisdosme, begins to be fulfilled: The round world shall fight with him against the senselesse: and he will arme his creatures to the reuenge of his enemyes.
Affection. I haue sinned against thee, ô my dread lord, I haue donne impiously in the sight of thee, my deare father: I haue committ iniquitie, before the face of all thy creatures: Noe wonder then they all ryse vp against me, disloyall wretch that I am. Alas there is nothing in me but confusion and rottennesse: nothing that is able to abide the strickt tryall of thy sterne iustice, vnlesse thy mylde mercy come out before to preuent it. Mercy deare lord, mercy, Permitt not the poore soule which thou hast [Page 6] daigned to loue, and which has noe other hope but in thee, perishe in thy anger, mercy, mercy, mercy.
THE THIRD POINTE.
CONSIDER further the dreadfulnesse of the same coming, by the wonderous effects it seemes to worke in men and Angells. In the Angells; for the heauenly powers, (goes on our text) that is, the Angells themselues (though otherwise secure in themselues, and absolutly possessed of beatitude) are moued with a certaine admiration and reuerentiall feare, by the apprehension of the approch of the wrothfull iudge; the exactnesse of his iustice, ād the multitudes of those that are to be iudged. And in men, since they shall euen wither away, with a dreadfull expectation of what will become of them and the whole world.
Affection. O poore sinfull man! o thou who finds thy conscience ouer burdened with so many disloyalties against thy deare lord: tortured with such multitudes of crymes against thy dreadfull, allsceing, euer-liuing iudge. Alas! What [Page 7] will then become of thee, when the verie Angells shall quake with feare; the Angells who are neither guiltie of sinne or euen can sinne: the Angells who alwayes performed the will of their lord: the Angells who are in the sure possession of his glorie. What will become of vs, my soule, who are guiltie of so many imperfections, palpable negligences, and heynous crymes (makaing a short reflection vpon the course of our whole lise)
Resolution. I will therfor iudge my selfe, while there is yet tyme &c.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINTE.
CONSIDER, that if the signes and prodigies which fore run the coming of the all-powrefull, all-sceing, and most iust, and wroth full iudge be so dread full, with what astonishment, horrour, and vtter confusion must his presence needs strike sinfull man, his mortall enemye, who crucified him againe and againe with [Page 8] his vices and concupiscences, and trode the sonne of God vnder foote? His presence I say, accōpaigned with such daunting circumstances: Clouds and fogges shall inuiron him, saith the Royalle Prophete: and fire shall streame out before him, and fire his enemyes round about, while the mountaines melt like waxe before his angrie face.
Affection. Alas! who will haue assurance enough to be able to stand to see this dreadfull coming? who would not sue to the mountaines to fall vpon them and hide them from so daunting an aspect? Or euen pray with Iob to find protection in hell till his furie be past: because the furie and anger of that man shall spare none in that day. Ah my soule! He sees all that hath past from the begining of the world. He is most iust and will spare none: he is all powerfull, and none can resist his decrees. It is horride to fall into the handes of a luing God. Yet all this we must all stand to see. How necessarie is it then to prouide in tyme? Let my resolution be made accordingly.
THE SECONDE POINTE.
CONSIDER. That if the approche of the iudge proue so dreadfull, what will his finall doome be? If we haue not courage enough to stand to behold his dreadfull face; how shall we be able to stand to heare his reuengefull sentence which is without repeale? And yet truth tells vs (as saith S. Paul, without excepting any one) that we must all stand before his Tribunal. And heare that dismale curse pronounced against the wicked; Begone you accursed of my father into eternall fire, &c.
Affection. Heauen and earth shall passe, my soule, but the word of God remaynes inuiolable and vnchangable for euer. We shall all heare this dismale sentence pronounced against the sinner. Begone cursed of my father: but whither? into euerlastaing fire. O horrour of an eternally damning Doome! Ah who shall be the obiect of this endlesse wroth? Who shall be the accursed subiects vpon whom this reuengfull sentence shall be executed? This lyes hidd in the abisse of Gods iust iudgementes. But who ought to be so [Page 10] secure as that he should not freely bestowe all his substance to buy out his pardon? Who would not abandon all pleasures to auoyd this eternitie of fire? who would not imbrace all paines and pressures, to purchace securitie against that day of anger? Yet why art thou sadd, my soule, and why dost thou trouble me? Our God is the God of mercy, and his mercy out-speakes all his workes. we are yet in the tyme of mercy. He wiskes not the death of a sinner, but that be should be conuerted and liue. Resolution.
THE THIRD POINTE.
CONSIDER, that as the horrour of the sentēce pronounced against the wicked is most dismale; so is that which the iust shall heare most comfortable and blisfull: Come you blessed of my father, receiue the Kingdome prepared for you &c. Then shall appeare in the face of the whole world, the difference there is betwixt the iuste and vniust; the sainte and the sinner. Then [Page 11] shall the iust man with excesse of ioye, lift vp his longe deiected heade, and see his redemption accomplished.
Affection. O, my soule, what harte is yet capable to conceiue, with what transports of blisse we shall be replenished vpon the hearing of this heauenly inuitation: come, saith our Sauiour, you blessed. But of whom? of my heauenly father. O rauishing benediction! come receiue. But what? nothing that is light and momentanie, but exceedingly aboue measure an eternall waight of glorie. Come and receiue, a kingdome, an heauenly kingdome prepared for you, purchaced by the merites of my passion. Come, enter into the ioy of your lord. Ah my soule, should we vpon the purchace of this bestowe all our tyme, all our care, all our substance, we should then repute it as nothinge, in comparison of the ineffable happinesse which we shall then be possessed of for euer and euer.
THE FIRST MEDITATION FOR THE II. SVNDAY. IN ADVENT.
THE FIRST POINT.
CONSIDER, that though there was none amongst the sonns of women, either greater, or better, or dearer to the sonne of God: none more innocent, more austere, or none imployed in a more diuine and necessarie function, to witt to forerun Christ, and to preach his coming to the people; none hauing lesse commerce with the, world; yet we find him in persecution, in prison in chaynes; to manifeste to all men this diuine truth: that all they which desire to liue piously in Christ Iesus, shall suffer persecution.
Affection. Let vs then, ô my soule, be so farre from lookeing strangely vpon, [Page 13] or falling out, with the persecutions, temptations, contradictions, and crosses, (be they of what kind soeuer) which Gods sweete and euer iust prouidence, permitts, euen strangely sometymes to fall vpon vs: that contrariwise, they may euen proue matter of ioy to vs. We are not better then S. Iohn, more saintly, more innocent, but contrarily miserable sinners; and yet behold him in persecution, in prison, in chaynes. We ayme at a pious life; and Truth assures vs this is the way, because thou wast aggreable to God; euen there for it was necessarie that temptation should trye thee. Our designe is to raigne with Christ, and to raigne with him, we must suffer with him. Resolution. Say then, be thou euer blest, ô lord. If we haue receiued good thinges from thy bountifull hand, why shoud we not suffer euill thinges? Sit nomen Domini benedictum.
THE 2. POINTE.
CONSIDER, that though they can keepe his bodie captiue in chaines, yet his better parte is at libertie, his [Page 14] mynde is still free and imployed about what he was sent for. He cannot now in person preach to the people; and with that he has patience, but he can send his Disciples to heare Christ preach, and in that he fayles not. There is noe restraint; noe want of commoditie of tyme or place, that can hinder a right harte to goe out to seeke Christ, to heare him speake to it, and it to him; to stay with him reioyce in him, and happily in fine performe its dutie.
Affect. My soule, neuer be perplexed and troubled, that thou canst not actually performe what thou truly desirest. It is our heart, not our body, which God desires. Our workes without our wills, may want rewards: but our true desires neuer. Canst thou performe what thy obligation oblidges thee to? Be ware to fayle in it. Art thou hindred; by the malice of men, by sicknesse, by obediēce, by charitie? Neuer murmure at it. None is lesse perfecte, for omitting what he cannot mend: for what Gods prouidence hinders: for what obedience inioynes: for what charitie commands. Let thy heart stand right, and all will goe right [Page 15] in all places, tymes, and occasions.
THE II. MEDITATION For the same day.
THE FIRST POINTE.
CONSIDER that S. Iohns Disciples were sent to Christ to know frō him selfe, by word of mouth, whether he were the true Messias or not: but he in lieu of words makes his workes answer the question. Goe saith he, and relate to Iohn what you haue heard and seene: The blind see; the lame walke; the lepers are made cleane, the deafe heare, the deade ryse againe, to the poore the Gospell is preached &c. This silent answer is more full, more forcible, more satisfactorie, then words could euer make it: according to that: if you beleeue not me, beleeue my workes.
Affect. My soule, let vs striue alwayes to make our workes speake who we are, and what doctrine we follow. Let vs doe the workes of Christ, and they will declare [Page 16] we are Christians, without the helpe of words, which alone gett litle credit. Let your light so shine before men, that they may see your good workes, and glorifie your heauenly father saith our diuine master. Let our endeuours be imployed to helpe the blind, the lame, the dumme, and our hearts and purses be open to our poore bretheren, and such workes will preach louder, to their eares, and proue more effectuall to conuert their hearts, then all the eloquence of wordes imaginable.
THE II. POINTE.
CONSIDER that though Christ, now a dayes, doth not ordinarily worke the forsaid miracles amongst vs corporally and visibly, yet doth he daylie and hourely worke greater ones spiritually, and inuisibly, in our soules: for haue we not bene blind and followed the blind, as wel in doctrine as manners, and he enlightened vs? haue not our peruerse willes bene lame to good, and he excited vs therto? haue we not bene leprous, and defiled with the infection of sinne, and he washed vs in the bloud of the [Page 17] lambe? haue we not bene deafe to his diuine inspirations, and he by his multiplyed graces broke through our deafenesse? haue we not bene deade by mortall crymes, & he by his holy Sacraments raysed vs to life againe. So that while we receiue not the same, we fayle not of farre greater benefits.
Affection Its true, my soule, its most true; that while we seeme to want exteriour miracles, we dayly meete with greater and more profitable ones in our owne soule. For alas! is it not true, that the continuall miracles of Gods mercys to our deade soules ought farre more to be valued, then the greatest infirmities of our corruptible bodies, which when they are at the fairest, are but dust and ashes, and about to proue wormesmeate? Let vs then, putting iuste rates vpon thinges, most admire, magnifie, and loue those, which come most home to our aduantage, and make vs appeare liuely, beautifull, and louely in the sight of God.
THE FIRST MEDITATION. FOR THE THIRD SVNDAY IN ADVENT.
THE FIRST POINTE.
CONSIDER that true vertue is of that nature, that the more it hides it selfe, the more it comes to be knowne and admired. S. Iohn ledd a life that litle aymed at any humane estimation. His conuersation was rather with wild beasts and birds then men. His habitation from his youth was a vaste vnpeopled Desert. His habit rough camels haire, his diet locusts. Yet loe, while he hardly appeares a man of this world, the Preists and Leuites, are almost readie to ascribe the dignitie of a God to him.
Affection. Doe we then, my soule, desire [Page 19] to be truly greate? Let vs take our ryse from our owne litlenesse & nothing. Let vs loue to be vnknowne, and to be reputed as nothing. Lets striue to hide our selues from the eyes of the world, and the eyes of God and his Angells will be vpon vs. Our lord is high, yet beholds lowe things. Let honour seeke vs, not we honour: for if we seeke it, it flyes vs. if we flye it, it followes vs. Or if we will needs seeke it, let vs seeke it in God who honours his friends exceedingly. If we will needs seeke it, let vs seeke it where is true, and is giuen to none vnworthy of it. So seeke it, my soule, and greedily seeke it, and feare not to offend.
THE SECONDE POINTE.
CONSIDER S. Iohns profounde humilitie. He was sanctified in his mothers wombe. Liued in the wildernesse like an Angell of heauen. Had testimonie euen from the mouthe of truth it selfe, that he was sent out before him as an Angell to prepare his way. Was conceiued by the preists and Leuites to be the [Page 20] Elias, nor a Prophete (in theit sense) nor Messias: neuer the lesse he humbly confesses that he is not Christ, that he is noe more in verie deede, but the voyce of one crying in the Desert; that in fine he is not worthy to loose the latchet of his shoe.
Affection. O admirable humilie, worthy to be looked vpon, and imitated by all that loue Christ. O admirable humilitie! which whilst it makes S. Iohn appeare as litle, or, as it were, lesse then nothing in his owne eyes, he appeares more then a prophete, nay a verie Angell in the eyes of God, Angells, and men! O admirable humilitie, which canst find out thyne owne nothing in the midst of sanctitie. While multitudes of crymes (which make vs indeede lesse then nothinge) cannot preuayle with our proude hearts to humble them selues. O my soule, how desparatly are we lost, since miserie it selfe cannot make vs acknowledge that we are miserable?
THE SECONDE MEDITATION. FOR THE SAME THIRD SVNDAY OF ADVENT.
THE FIRST POINTE.
CONSIDFR, that S. Iohns humilitie was not so much grounded vpon the examine of himselfe, and the dignitie he found in himselfe, who was sanctified in his mothers wombe, as by comparison to the Word (the sonne of God) wherof he was the voyce, whose shoetye he acknowledged by the light of faith, he was not worthy to loose. For in that sight he truly beleeued he was nothing in the order of nature, but by his gift, who is, because he is: nothing in the order of grace, and sanctitie, but onely by participation with him who is sanctitie it selfe. And therfor in that comparison he truly and iustly humbled himselfe, and acknowledged himselfe to be lesse in substance, worth and sanctitie, then a droppe compared to the whole ocean.
Affection. Let vs thus looke vpon on selues, my soule, and we shall not fayl to fall to nothinge; that is, to be truly humble. Let vs learne to knowe our selues, with relation to the knowing God and our selues ioyntly with Sainte Augustine, and pride can finde noe groud to worke vpon. He is the sole fountaine of all beeing, grace, and glorie. We haue nothing of all this, but by his free gift: and without it vniuersall vanitie, vniuersa vanitas omnis homo viuens. What haue we which we haue not receiued? And why then doe we glorie in it, as though we had not receiued it. Resolution. Put downe therfor this truth for certaine from S. Cyprian and S. Augustine. We must glorie in nothing, because nothinge is ours.
THE SECONDE POINTE.
CONSIDER how S. Iohn goes still on, teaching vs a fitt disposition to receiue the Messias, or Sauiour sent from [Page 23] God by preparing his way, which is done by leuelling vallies, and throwing downe mountaines and hills: our leuelling of vallies consists, in erecting our hearts from pusillanimitie and despaire by the confidence of seeing the saluation of God, or God our Sauiour, now neere at hand, whom all flesh shall see. And mountaines and hills we shall throw downe; by diffidence in our owne strength which is meere weaknes; by depressing of our high flowen thoughtes; and falling downe into the knowledge of our nothing, with our humbled lord.
Affection. O my poore perplexed soule, why art thou sadd, and why dost thou afflict me? It is not vpon our owne workes that we builed our hopes: but vpon the infinite mercy of that Sauiour who comes by death to giue life to all men. And who trusts in him shall not be confounded for euer. Hearke how comfortably he cryes to vs: loose the shakles of thy necke captiue daughter of sion. Why art thou worne away with sorrow? for nothing were you sold, and without syluer you shall be redeemed. But are our proud hearts, happly, raysed into [Page 24] mountaines of presumption, vpon the view of our owne vertue? Downe with them, vpon the sight of a God humbled, fall downe groueling vpon him, and protest to him, since omnipotencie is become impotent, as it were, and lyes at our Feete, miserie, rottennesse, wormes meate shall not dare to aspire.
Resolution. Humbly begge of him that all weake and lowlie soules may be filled with the multitudes of the blissings he bringes downe for man: and that all swollen hearts may share in the same, and learne of him who is myld and humble of heart. That both of them may meete with the ioyes of these blessed tymes, and find rest to their soules.
THE FIRST MEDITATION FOR THE FOVRTH SVNDAY IN ADVENT.
Prepare the wayes of our Lord.
THE WORDS OF THE GOSPELL.
THE FIRST POINTE.
CONSIDER, how this voyce of one crying in the Deserte, this holy Euangellicall preacher, S. Iohn, teacheth vs how worthily to prepare our selues against the coming of his, and our diuine Master, saying: prepare the way of our Lord. And how doth he teach vs? First by his example, by an absolute retreate from the world, to liue in a vaste wildernesse: by austeritie, in meate, drinke, and clothes. secondly by his preaching the penance which he had first practised; admirable humilitie; and contempt of honour; publikly professing himselfe to be nothing.
Affection. None, my soule, is duely prepared to receiue our diuine Sauiour, who doth not first renounce the world, at least in affection, if not in effect; and exercise acts of a penitentiall life. Vnlesse we doe pennance we shall all perish togeither. None is fit y prepared to receiue the humble sonne of the hūble mother, but he that feares not to make publike professiō of humilitie and contempt of honours, with S. Iohn, saying: I am not Christ, I am not Elias: I am not the Prophete whom you seeke nay contrarily, my soule, we for our parts, are poore miserable sinners. We are not worthy that thou, ô Sauiour of the world, shouldst enter vndter our roofes.
THE SECONDE POINTE.
CONSIDER, that it was in the Deserte, that the word of God descended vpon this great Prophete, that is, there it was that he was replenished with diuine inspirations, sacred conferences, and heauenly doctrines: And there it is too, that we ought to heare our lord as he doth [Page 27] promise by O see. I will leade her (the sinfull soule) into the wildernesse, and I will speake to her heart.
Affection. If we desire in good earnest, my soule, to be instructed from heauen, and to haue diuinelie sweete conferences, with our heauenly spouse, our hearts must turne deserts, that is, things forsaken by the world, and freely forsaking it, that in solitude and silence we may truly say, speake ô lord; for thy seruant heares: say to my soule, I am thy saluation, but say it so that I may heare it. That good God ceases not amidst the multituds of our follics and vanities to speake to vs, but it reaches but to our eares onely, the noyse of the world hinders our heart, to heare those heauenly inuitations, come my loue, my doue, my spouse; and thence it is we answer not as we ought, my beloued is myne, and I am his.
THE SECONDE MEDITATION FOR THE SAME SVNDAY. OF ADVENT.
THE FIRST POINTE.
CONSIDER, that the great kinge of heauen is daigning to come to vs; and it is butt fitting that we prepare his way by making his wayes right and straight, that nothing may hinder his gracious accesse to our hearts; nothing doth more hinder his coming to vs, then our duplicitie and crookednesse of hart, our indirectnesse of intention, for a double tongued mouth he doth detest: but loues to meete with the simplicitie of a doue. I know, saith Dauid, my God, that thou prouest the hearts, and louest simplicitie. Who walkes simply, walkes confidently, and our lord protects him, and directs his wayes.
Affection. It is the great kinge of heauen, my soule, who by an excesse of goodnesse is readie to come into the earth, to comfort vs, to instruct vs, to [Page 29] redeeme vs. Not now in Maiestie to fright vs; but in humilitie, in simplicitie, in abiection, in the forme of a seruant, to teach vs, in his owne person, to be simple and right, and fearing God. Let euerie mountaine, and hill then, be humbled; all lightnesse of harte be subdued; all harshnesse be banished; all duplicitie be corrected. The humble, mylde, and simple lambe, will onely lodge, in an humble, mylde, and simple breast.
THE SECONDE POINTE.
CONSIDFR, that howeuer this question was put by the Pharisies to S. Iohn, captiously, it may be, or out of some curiositie: yet may it be profitably proposed to each one of vs, for our spirituall aduantage. Who art thou? A Christian, or one honored with the name of Christ. Further, who art thou? An English Christian Catholike; that is, one, who is not onelie honored with the name of Christ, but also blessed for being called to suffer for that name. But who [Page 30] art thou finally? Not onely a Christian; an English Catholike Christian, but euen one, by a singular dignation, called to be the spouse of Christ.
Affection. Good god, my soule, what titles of honour and dearenesse has not heauen bestowed vpon vs, which haue not bene granted to thousands of others. But alas may not these honours rather cause feare then ioy? for as gifts are increased, doe not also our accompts ryse higher? By the title of Christian, we are bound to be imitatours of Christ, and to expresse his life in ours. By English Catholikes, we are pointed out as the peculiar champions of Christs truth. And by spouses, we ought to be intirely and without reserue his. Alas! haue our liues bene answearable therto? Haue we not fayld in such, and such thinges &c. with firme resolution of amendement.
THE FIRST MEDITATION FOR THE FIRST SVNDAY▪ AFTER THE EPIPHANIE.
THE FIRST POINTE.
CONSIDER, that as it happened here to Marie, and Iosephe, so it chanceth often, (not onely to sinners by mortall sinne) but euen to most vertuous and deuoute soules, that Iesus some tyme seemes to be lost, while he absents himselfe without their knowledge, that is, while he withdrawes for a tyme the delicious consolations of his presence, to trye whether their loue be chaste; that is, free from selfe interest, in that they loue not for any temporall commoditie, or any spirituall solace, but for his owne infinite goodnesse alone. Nor can they oftentymes whithout much [Page 32] patience, labour, and sorrowe, find him againe.
Affection. Here in it is, my soule, that true vertue is tryed: when Iesus is willingly wanted for the loue of Iesus: that is, when we indeuour more faithefully to accomplishe his blessed will, in the midst of our greatest drinesse in deuotion; then to inioy his consolations. It is the Giuer, not the gift, we must prise, if we will be true louers. It was neuer said by our Sauiour, that he is my best seruant, who inioys most spirituall consolation: but he that doth my will, is my brother, my sister, and mother. Let therfor this resolution be our buckler in the absence of Iesus: I will alwayes looke vpon the light of faith. I will humbly begge Gods grace. I will place an vnwearied hope in him. I will neuer consent to be separated from his charitie. Finally, I will rather leaue my selfe to his abismal prouidence and mercy, then to myne owne industrie.
THE SECONDE POINTE.
CONSIDER that B. Marie the Virgine mother of Iesus, and Ioseph his putatiue father, those two incomparable persons, sought Iesus and found him not: because they sought him where he was not to be found: to witt, among their kindred and acquaintance. But they persisted in seeking, and at length found him in the temple, disputing amidst the Doctours, whither his heauenly Fathers concernes did call him, as he himselfe told them, saying: Know you not, that I must be about those thinges which are my Father's.
Affection. It is not amongst our Parents and kinsfolkes, my soule, that Iesus is to be found: nay contrarily they are to be left to find him. Heare daughter, and see, and incline thyne eare: and forgett thy people, and thy Fathers house; and the Kinge will couet thy beautie. It is not among our acquaintance neither; for there, if we reflect well on it, he is rather lost then found. But it is in the Temple we shall [Page 34] infallibly finde him: among the Doctours and preachers of his holie lawe: in the Temple we shall find him really present in the B. Sacrament, readie to heare vs, and to bestowe heauenly blessings vpon vs
THE SECONDE MEDITATION. FOR THE SAME DAY
THE FIRST POINTE.
CONSIDER, that our first dutie ought to be payd to God, by attending to the worke wherin we are imployed by him, (which we are here taught by our B. Sauiours example) without any regard to parents desires, when they deturne vs from the seruice to which he calls vs. But that being first complyed with, we are in the seconde place, to returne to the dutie which we owe to our parents: following our Sauiours example againe, who leauing Ierusalem, went downe with them, and came to Nazareth.
Affection. If we pretend, my soule, to be the Disciples and followers of Christ, we must learne of him what is required to it. And this he teacheth vs, as well by his practise here, as by his precept els where. Vnlesse one hate his father, and mother, his wife and children, brothers and sisters, yea and his owne life besides, he cannot be my Disciple. When therfor respect to parents enters into opposition with Gods will and seruice, we ought to hate our Father and mother. That is, to kill that carnall affection which proues an enemye to God. Let vs pay that first dutie, my soule, to that almightie father of vs all: and then we cannot fayle to pay all honour, respect and loue to our deare parents, to obey them, and to be subiect to them, in all tendernesse, and filiall dutie.
THE SECONDE POINTE.
CONSIDER, that Iesus, as God, who was begotten eternally by his heauenly father, could neither be subiect to God nor man: because, to speake with [Page 36] S. Paule, he esteemed it noe stealth to be equall to God the Father, with whom he was consubstantiall, and coeternall, nor could he as God-man, by any lawe of nature, be subiect to any man neither: because as such too, he was infinitly more worthy, more wise, and better, then all men. How was he then subiect to Marie and Ioseph? Marrie, to giue vs an example of the greatest humilitie and obedience imaginable, freely and of his owne accorde, he submitted himselfe to them both euen to the exercising of manual labours, or what els they pleased to commande.
Affection. O humilitie how great a thinge thou art, since we must haue an humbled God to teach it vs! Yet, as God, he could not: he takes then man vpon him to performe that great worke; so great a thinge it is to become litle! Whence holy S. Bernard, cryes out: Who is he that becomes subiect? and to whom? God to man nor to Marie alone, but to Ioseph too. On euery side astonishement? on euery side wonders? That God should obeye a woman, is a humilitie without example. That a woman should commande a God, is a dignitie not to be paraelled. [Page 37] Blush proude duste God humbles himselfe, and thou exaltes thy selfe [...]od humbles himselfe to men: and thou by earnestnesse to haue dominion ouer men preferrest thy selfe euen before thy Authour.
THE FIRST MEDITATION FOR THE SECONDE SVNDAY AFTER THE EPIPHANIE.
THE FIRST POINTE.
CONSIDER, that noe good Christian ought to looke vpon mariage otherwise then with estimation and respect: nor should any make nice to honour and countenance the younge maried couple with their presence. The state is honorable, and ordered by Gods prouidence to fill the emptie seates in heauen with saintes. Nay saith S. Paule, this is a greate Sacrament [Page 38] In fine, our B. Sauiour, his Virgine mother, and some of his Disciples, were inuited to a mariage in Cana, a towne of Galilie, and they freely daigned to honour it with their presence and with the first miracle that euer Iesus wrought.
Affection. Be we, our selues of what state of life so euer, my soule, let vs not doubt to honour what our Sauiour honours. Virgines, we know, haue made choyse of the better parte, following S. Paules counsell, which he had from our Lord; yet better, saith S. Augustine, is an humble wife, then a proude Virgine. If Virgins be more honorable, maried women are more necessarie. And if those be the greatest ornaments of Gods Church: The fruitfulnesse of these, peoples the Church with those ornaments. Let God be honored in both who wisely distributes his gifts as he pleaseth; to one so, and to another so: as God hath called euery one, so let him walke saith the great Apostle.
THE SECONDE POINTE.
CONSIDER, that though these carnall mariages are both honorable and laudabile, yet are there other mariages [Page 39] in the Church of God which farre out passe them. Those were graced with the mother of God: these with God himselfe To those Iesus was inuited: to these Iesus inuites all that will, in those Iesus pleased to be present: in these he himselfe is the spouse. In those, water was turned into wine: in these, is onely pure wine which begetts Virgines. Heare S. Augustine: though such as vowe Virginitie to God, hold a more ample degree of honour and dignitie in the Church of God, yet are not they without mariage: for they belonge to the mariage with the whole Church, wherin Christ is the spouse.
Affection. O admirable dignitie of the Virgine, where the humble handmayd is raysed to the honour of a Bride to Christ himselfe the Bridegroome whom whē she loues she is chaste: whom when she touches, she is pure: whom when she takes in mariage, she is a Virgine! O supercelestial mariage! from whence fidelitie and fertilitie is expected, as well as in other mariages: for such as breake this first faith, haue damnation, saith the Apostle: and the happie state of Virgines, assures S. Augustine, is more fruitfull [Page 40] and fertile: not to haue bigge bellies, but great mynds: not to haue breasts full of mylke, but harts full of candour: and in lieu of bringing forth earth out of their bowells, they bring forth heauen by their prayers. Hence issues a noble progenie puritie, iustice, patience, mildnesse charitie, followed by all her venerable traine of vertues. This is the Virginns worke to be sollicitous of what belongs to God, and to haue her whole conuersation in Heauen.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
CONSIDER, yet a third sort of mariage, wherin the whole Catholike Church, that is, all faithfull soules, are espoused to Christe in faith, hope, and charitie, but especially by charitie, which as Queene, drawes a longe with her all the powers, and affections of the soule, to conforme and subiect them to the pleasure of her diuine spouse, making but one will and nill, of two wills; to witt, that of God, and man. And this conformitie, saith the deuoute S. Bernard, maries [Page 41] the soule to God. Whence results, an ineffable content and pleasure, and such a heate of diuine loue; that the soule and all her affections are absorpt therin.
Affection. Let the world then my soule boast as much as it will, of the pleasures and contentements which it inioyes, they are not like to the lawe of the Lord thy God, that sweete law of loue, in comparisō of which the most prosperous earthly pleasure is but vile and base. The cheife Good is our Good, of which Tertulian saith excellently, soome goods as well as some euills, bring an intolerable waight with them, and most dearely and deliciously oppresse the soule. Hence it was that, that holie Apostle of the Indies cryed out; Satis est Domine, satis est. It is enough ô Lord, it is enough.
THE SECONDE POINTE
CONSIDER yet a fourth sorte of Mariage; which is made euery day to all kinds of faithfull soules which approche to the B. Sacrament. Wherin we are made one with that diuinely deare spouse of ours not onely by charitie, but euen in realitie, and in verie deede; we [Page 42] are mingled with that sacred flesh of his in that celestiall banket which he bestowes vpon vs, to shew vs the excesse of his loue Whence S. Christome saith: therfor it was that he ioynd himselfe with vs and mixed his body into vs, to the'nd we might be come one with him, as the body is ioyned to the heade: for, euen as one who powres melted waxe, saith Cyrill, into other waxe, must necessarily wholy mixe the one with the other: so he that receiues the body and bloud of our Lord, is so ioyned with him, that Christ is found in him, and he in Christ.
Affection. O excesse of goodnesse! ô ineffable delightes of that most chaste and sacred mariage betwixt the kinge of heauen and poore man! Here, in this mariage banket, is serued in the foode of Angells: nay the kinge of the Angells himselfe, becomes the whole feaste! Nor is there neede there of any other wine, then the precious bloude of the Lambe who dyed for our loue, say then, my soule, and let all that loue and feare our Lord Iesus say with vs, quoniam bonus: quoniam in saeculum misericordia eius, that he is infinitly good, and his mercys are without end.
THE FIRST MEDITATION FOR THE THIRD SVNDAY. AFTER THE EPIPHANIE.
THE FIRST POINTE.
CONSIDER that the poore Leper had found by a longe and painfull experience, that there was noe hope of cure by the power of man; all his owne, and others endeuours, prouing vneffectuall: and therfor he wisely resolued, in an humble confidence to haue recourse to him, whom he knew by faith, to be able to doe all that he would in heauē, and in earth. By adoration he acknowledges him to be God: and by his words, he publishes him to be all powerfull. He came and adored him sayinge: Lord, If thou wilt thou canst: and the present effects proue that his faith is powerfull and gratefull to Christ, who graciously replyes I will. Be thou made cleane: and forth with his leprosie was made cleane.
Affection. Our great and good Lord, my soule, neither wants power, nor good will, to cure all our infirmites, if we aske as we ought. If he some tyme delaye vs; it is but the better to trye vs and more euidently to acquainte vs with our owne want of abilitie; till he putt his powerfull hand to the worke; for then our leprosie is forth with cured. If he delaye vs, and sometyme permitt vs for a longe space to languish, and euen to be ouerspredd with our leprosie, it is but the more perfectly to humble vs, and throughly to cure the more dangerous desease of pride. Finally, if he delay the cure till we waxe more desparatly sicke, it oblidges vs, being at length cured, the more highly to magnifie his mercy, and publish his power, to all men.
THE SECONDE POINTE.
CONSIDER, that there is noe stayne so deeply setled, which Gods power is not able to fetch out: noe leprosie of body or soule, so inueterate and incurable which God, with a word, doth not cure. Our application or addresse is onely to be looked to. We must approche [Page 45] to the Lord of life and death, as to one such, with a liuely faith: with an absolute confidence, that with a word, he can worke what he will; his power being onely limited by his will; as the faithfull leper plainly expresses: Lord if thou wilt thou canst make me cleane.
Affection. Be then, my soule, thy leprosie; and other spirituall deseases neuer so peremptorie. Be it that they haue growne on with thee since thy youth. Seeme they rather to be another nature, then natures defects: yet haue but a frequent, confident, humble recourse to this souueraigne Physitian, with a true acknowledgement of thyne owne miserable, and otherwise desparate estate, crying out with afirme faith, O Lord, if thou wilt, thou canst cure all myne infirmities; and infallibly, in his good tyme we shall heare. I will, be thou made cleane.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
Of the Centurion, or Capitaine of an hundred Soldiers, who sued to our Sauiour for the cure of his seruante.
THE FIRST POINTE.
CONSIDER, that we may most iustly admire him, whom our Sauiour the wisdome of God, seemed to admire (how euer he could not indeede be subiecte to admiration, to whom nothing was vnknowne) His great faith, being but yet a gentile; then which our Sauiour testifies, he found none greater in Israell His tender care of his sicke seruant, whom he tearmes his child. His greate humilitie, iudging himselfe vnworthy to haue our Lord come to him. His true sense of his power or omnipotencie, who, he knew could cure at any distance, by his word alone, saying: say but onely the word, and my boy shall be healed.
Affection. Iustly I say, my soule, may we admire, those many, and great vertues, in that poore gentile but much more [Page 47] that mercyfull Lord who first freelie gaue what he pleased afterward to admire: for faith is not ours by nature, but is a heauenly light sent from aboue wherby he and we are taught, to loue and serue the meanest, as our children or brethren: humbly to deferre to our Superiours: to haue high thoughts of Gods omnipotent power: and with an absolute confidence, to flye to his ayde in all our owne, and our neighbours necessities. We will therfor, not so much admire, as striue to imitate the good Centurion, in our approches to our almightie Lord.
THE SECONDE POINTE.
CONSIDER that our Sauiour makes well appeare, that God is not the God of the Iewes onely, but of the Gentils too: For how euer the Iewes bragged, that God was onely knowne in Iuda, and that his name was great in Israel: yet Truth reproches to them, that he had not mette with so great faith in Israel, as he found in that poore gentile, and with a dreadfull minace, leaues them [Page 48] in a doubtfull expectation what might become of them, who esteemed themselues alone Gods chosen people, with exclusion of all others; saying: many shall come from east and weste, and shall sitt downe with Abraham Isaac and Tacob in the Kingdome of heauen, but the children shall be cast out into exteriour darknesse, where shall be weeping and gnashing of teeth.
Affection. Who thinkes himselfe to stande, my soule, let him beware that he fall not. Ther is noe assurance in mans fayling force. Be our vocation neuer so holy, and angell-like, there is noe securitie; the brightest Angells fell. Seeme we to sayle neuer so prosperously, yet we haue iust cause to dreade a storme: and oftentymes we meete with shipwrake euen in the harbour, Blessed therfor; saith a holy Father, is the man who is alwayes fearfull, and diffident of himselfe. Accursed is he who places his confidence in man. If none know then, who is worthy of loue or hate, let vs labour the more that by good workes we may make sure our vocation and election: as saith that blessed Pope S. Peter, being taught that wholsome lesson by his owne fall.
THE FIRST MEDITATION FOR THE FOVRTH SVNDAY AFTER THE EPIPHANIE.
THE FIRST POINTE.
CONSIDER that there could neuer appeare more securitie, then when good Disciples followed their good Master Iesus; nor hope of a more happie nauigation, then when they were imbarked in the same boate with Christ. And yet loe a greate tempeste arose in the sea, so that the boate was couered with waues, which threatened present shipwracke.
Affection. Ah my soule, let vs neuer esteeme our selues secure, while we sayle on this dangerous sea of the world: at noe tyme, in noe place, in noe companie. The whole life of man is a temptation vpon [Page 50] earth. How euer we haue the happinesse to be Christians; that is, to be Disciples; and followers of Christ. Though we haue otherwise the singular grace to be Catholike Christians, and to sayle in Peters shippe, where Christ is the souueraigne Pilote, yet stormes often arise, and we are readie to perish: and perish we shall infallibly, vnlesse we fixe our whole confidence, as a sure anker, in his power, who is able to make the windes and sea obedient to his orders.
THE SECONDE POINTE.
CONSIDER that as our Sauiour deales here with his deare Disciples, so doth he ordinarily with his dearest friends. The Disciples are readie to sinke, while he, as though he were not concerned in their danger, quietly sleepes. The faithfull soule finds her selfe surrounded with all sortes of temptations, which so violently make heade against her that she seemes euery moment readie to perish. And yet Iesus sleeps: that is, leaues [Page 51] her to her selfe, readie to be swallowed vp, in those raging stormes of her poore afflicted conscience. So that whether she sinkes or swimmes she scarce knowes: because Iesus seemes asleepe to her.
Affection. And yet my soule all is safe. Iesus is in the boate with vs. While we remayne in his blessed companie, and adheare to his ayde, we may be tossed, but sinke we shall not: for the God that keepeth Israël shall neither slumber nor sleepe: but assures vs, that if we place our confidence in him, he will be with vs in tribulation, that he will deliuer vs, and glorifie vs. For the rest, it is good for vs to be thus tryed; that we may learne by longe experience, and neuer forgett, that our strength is weaknesse; that our danger is in our selfe-confidence, and our assurance in the great God of all consolation. Inte Domine sperabo, & non confundar in aeternum.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER that as in the Disciples iust feare of perishing, we ought to apprehend our owne danger in tymes of temptation: so by their example, we may find securitie. They trust not to their owne strength or skill, but run presently to Christ for ayde: they crye out and awake him: they acknowledge in his eares the hazard they run; saue ô Lord, saue vs, say they, we perish.
Affection. Let vs not then, my soule, amidst our frequent temptations, and stormes of soule, fall to distrust, disquiete and perplexitie of mynde: nor yet hope by disputes, and, as it were by force of armes, to vanquish them: But let vs vpon the verie first rysing of such tempests, imitating the Disciples, run to Iesus, and cast our selues into his secure bosome [Page 53] wherin alone is our safe sanctuarie. Crye out so lowde that you may awake him: that man-louer loues to be importuned, and is wonne therby. Tell him, with all humilitie, and resignation to his blessed will, the danger you are in, your feare of falling in your selfe, with firme hope of standing by his grace, saying: saue, ô Lord, saue vs, we perish.
THE SECONDE POINTE.
CONSIDER as well our Sauiours mylde reprehension, as present deliuerie of his fearefull Disciples. It is not a moderate feare that he reprehends in them, which is the begining of wisdome, but their infidelitie or lacke of confidence in him, whose power they knew; howbeit tho he reproches them with their weaknesse in faith yet graciously he ryseth vp; commands the windes and the sea; and causes a great calme: bringes safetie to them, and makes his power be admired by all that behold that the winds and sea doe obeye his commandes.
Affection. Though he somtymes reprehends [Page 54] then, my soule, fayle not to confide in him: our fayth is indeede weake, and needs spurringe on. If he now and then delayes his succour for a tyme, expect him with patience: coming he will come, and not delay for euer. He is the great Master, and best knowes the tymes and momentes: in his good tyme he will deliuer vs. If we seeme to be in danger for a while, it is to redouble our ioyes, when we shall see his great power in commanding the windes and seas, and a sweete calme, and constant tranquillitie of mynd shall follow.
THE FIRST MEDITATION FOR THE FIFTH SVNDAY. AFTER THE EPIPHANIE.
THE FIRST POINTE.
CONSIDER that the Kingdome of heauen, or rather the Kinge of heauen, our Sauiour Iesus Christ, is compared to a good seeds man: for he it is indeede who sowed the seeds [Page 55] of heauen in the hartes of his faithfull, as well by baptismall grace (which of sterille and vnprofitable that we were, makes vs the fruitfull field of Christ) as by his holy word, and heauenly inspirations, by which that field is continually watered and brings out pure wheate fitt for the heauenly granaries, if through want of vigilancie we permitt it not to be ouersowen by the enemye.
Affection. By that excellent heauenly seede of baptismall grace, my soule, we were made the sonns of God; the heyres of God: the brothers of Christ, the coheires of Christ. This is a grace of preference, and is not giuen to all. Let our acknowledgements be for euer as peculiar as is the fauour, we were without our owne labour, made the domestikes of that royall house, before we had yet the sense to know it. And haue we not since had the knowledge of his blessed will and pleasure by his holy word, and frequent inspiratiōs? Iet not that holy seede, my soule, be destroyed in vs by our sloth and negligence.
THE SECONDE POINTE.
CONSIDER that like as the field of mans harte hade for euer remayned barren, had not this good seede bene sowed in it; so would this good seede produce noe fruite without mans cooperatiō. It is by the grace of God we are that which we are, as well as S. Paule; yet was not Gods grace voyde in him: but he laboured more abundantly: and so ought we: because he that made vs without vs, saith S. Augustine, will not saue vs without our owne consent and concurrence. It is man that must worke his owne saluation, yet not he principally, but Gods grace with him, which makes him freely and profitably worke what ere he workes.
Affection. Alas, my soule, it was Gods free mercy which raysed vs from our losse Without his grace we had remayned vnprofitable for euer. It was Gods meere mercy that we were not consumed. It was in vaine to haue hoped to haue rysen before that light which is Christ Iesus. And in vaine too will that heauenly light haue shined vpon vs, vnlesse we putt our hand to the worke, and walke in the light while [Page 57] we haue it: for howeuer it is most true that God workes in vs both the will and performance: it is true too, that we are saued because we will, nor vnlesse we will shall we euer be saued. Compelle then, ô deare Lord, our rebellious wills, by thy victorious grace, to the due obseruance of thy lawe and good pleasure.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER, that the seede which the good seeds-man did sowe in the field of mans soule, was charitie, that heauenly roote, whence all the vertues haue as well their origine as perfection: whose fruites are ioy, peace, patience, benignitie, goodnesse, longanimitie, myldnesse, faith, modestie; continencie, chastitie, and all the rest of the vertues: of all which charitie is the fruitfull mother. But the enemye man, to witt the sinner, and the Diuell, ouersowed cockle, that is, cupiditie, [Page 58] whose accursed fruites are vncleanesse, brawles, dissensions, diuisions, enmities, contentions, banketings, drunknes, and the like.
Affection. O, my soule, what pittie it is that such faire fruites should be stifled by such vnhappie cockle! O how delicious a thinge is the Kingdome, and harte where charitie raignes. There is found a heauen before heauen, a heauen in earth. And what a Hell it is, contrarily, euen in this world, to liue among the horride fruites of the Diuells ouersowing, to witt, cupiditie, the professed enemye of charitie; which is still accompaigned with diuisions, dissensions, brawles, and all the poysonous broode of vice. Let vs therfor imploy our vtmost endeuours to roote out those mortall weedes, which so much hinder the growth of charitie.
THE SECONDE POINTE.
CONSIDER, when it was that the cockle was ouersowen, and the holy Gospell tells vs, that it was when men were [Page 59] a sleape: that is, when we waxe lukewarme, neither hote nor cold in the seruice of God, which is a disposition that God hates: when we grow negligent how thinges passe in our hartes: when we are not faithfull in complying with our vocation, but carelesly forgett the happie state wherin we are placed: when we become too confident of our owne mistaken strēgth which is true weaknesse: wherupon is begotten in vs a certaine slumbering, obliuion, contempt, and auersion from heauenly thinges. Thus doe we fall into a deadly sleepe and the Diuell, the while, who sleepes not, but incessantly roues about seeking whom he may deuoure, easily ouersowes the soule, with his hatefull cockle.
Affection. Thus it is, my soule, that we sleepe out our sleepe, and at our wakening we find all in disorder, the field of our harte being ouersowen with weeds, Had we bene watchfull, and stoode vpon our garde, this disaster had neuer befallen vs. While we negligently sleepe, and fayle in pointe of our dutie to God, his grace failes vs: but the Diuells malice neuer fayles and thence we fall. Ah, saith our B. Sauiour, if the Master of the house [Page 60] knew at what tyme the theife would come, he would watch and not suffer himselfe to be robbd. And should we doe lesse to preuent the death of our soules? What therfor I say to you, I say to all the world, watch, because the theife Sabalus, or the Diuell, will otherwise surprise vs while we least suspect it.
THE FIRST MEDITATION FOR THE SIXTH SVNDAY AFTER THE EPIPHANIE.
THE FIRST POINTE.
CONSIDER that here the wisdome of heauen compares the Kingdome of heauen (that is the Church, or the faithfull who are to raigne in that Kingdome) to a mustardseede: which is, saith he, the least, or the least kinde, of all the seedes. What are we to learne hereby, but that to be truly of the number of the faithfull, & to be fitt to [Page 61] raigne for euer in that celestiall Kingdome we ought to be litle, and euen the least that may be, in our owne esteeme, and in our owne desires of being esteemed by others: for knowing indeede our owne weaknesse, miserie, and nothing, with what iustice would we haue others, who know vs not, to esteeme vs some thinge, contrarie to our owne certaine knowledge and truth?
Affection. Marke, my soule, how our humble Sauiour seemes to labour to imprint deeply into our soules that great litle vertue of humilitie: which S. Paule qualifies Christs owne proper vertue virtus Christi. This he doth by word and worke, at all tymes and places, in his birth, life and death. He neuer taught any other greatnesse in earth then to be litle. He amongst you, saith he, who desires to be the greatest, let him be the least. Vnlesse you become like these litle ones (pointing to the children) you can not enter into the Kingdome of Heauen. You must belike grains of mustard seed saith he here. O saith S. Augustine, so great a thinge it is to become litle, that had not the great God of heauen taught it vs by his owne [Page 62] example, we should neuer haue learnt it.
THE SECONDE POINTE.
CONSIDER, that from the smale beginings of Christ, and his fruitefull spouse the Catholike Church, which appeared so abiect and contemptible in the eyes of the world, that it was deamed a scandall to the Iewes, a follie to the Gentils, grew so great in the tract of tyme, that noe woode brought out so faire a tree for its flowers, for it fruite, for its large branches, which extend themselues all the world ouer. So that as farre as the sunne spreads its light, the light of the Gospell is spredd, the faithfull preach, and dye, for Gods truth,
Affection. Dost thou desire to be great indeede, my soule, begin from being the least. So did thy Sauiour Christ, and his Church, wherof thou haste the happinesse to be a member. Was there a mother to be choysen for the sonne of God? The Highest looked downe vpon the litlenesse of Marie and was pleased in her. Is [Page 63] that sonne to be lodged in earth? A litle caue is prepared for his Louure. Is he to subdue the world to his heauenly fathers seruice? He exinanites himselfe and becomes a litle child. Must this heauenly child haue Apostles to send to conuert the world? He makes choyce of a litle troupe of sillie fishermen. And yet by these, and by this conquering litlenesse, the world is vanquished. Proud Philosophers fall into their netts. Royall Diademes fall at their feete. The ignominie of the Crosse turnes honorable, and is planted ouer all the face of the earth. O may these examples of prosperous litlenesse, confound our pride; and conuert vs.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
CONSIDER, that as this tree, sprunge frō this smale graine or mustardseede affords a place as well of repose as repaste to the smale innocent birds of the aire, not [Page 64] to the great ones, which being more earthly, feede on carion, and liue by rapine So doth the goodly large spredd Tree of the Catholike Church giue as well shelter as nourishement to those birds of Paradice, the faithful of Christ, who hauing their thoughts continually aboue, affecte noe more vpon earth, but a meere liuelyhoode, wheras those that are great in their owne eyes, and heauie harted, are drouned in earth and earthly cogitations, and can neuer be saciated,
Affection. There is noe place, my soule vpon this tree of the Gospell, for those rauinous birds, and soules of earth, who can neuer be glutted with the base pleasures, and grosse fare of the oynions, and garlike, and flesh potts in this Egipt of ours; who by how much more they abound, by so much more they starue, while those other birds of Paradice feede deliciously, and lodge securely vnder the sweete shade of the glorious tree of the Catholike Church; whose fruite is sweete to their throte. There those chaste turtles intertayne themselues with their belowed mates, and singe one to one: dilectus meus mihi, & ego illi; my beloued is myne and I am his.
THE SECONDE POINTE.
CONSIDER that the Kingdome of heauen, (which by some Fathers is said to be the word of God in the holy scriptures) is compared to a mustard seede, and that most fitly. Looke vpon a graine of mustarde slightlie, and you shall neither find sauer, nor taste in it, so is fares also with the word of God, which looked vpon curserily without due reflection, makes smale impression in mans harte. Marrie let that smale graine be brused, and a strange firie vertue is felt, which affects the braines and drawes teares from the eyes. And doth not the word of God, being diligently pondered, blesse the hart with a strange sweetnesse, aboue that of honie and the honie combe? And is it not according to the Prophete, vehemently burning, and delightfully inflaming, and drawing teares of heauenly delight from our eyes.
Affection. Thus it happened to the two good Disciples in their way to Emaus, [Page 66] where Iesus discoursed with them, of which they said to each other: did not our harts ardently burne when he (Christ) spoke to vs in the way; and opened the scriptures to vs? Thus fared it with him, who hauing stript himselfe of his clothes, said, pointing at the bible, it was this booke that robbed me. And thus it will fare with vs, my soule, if we doe not onely reade, but seriousy ponder and ruminate the word of God: for it was in the meditation of it that the deuoute Dauid testified his harte was sett on fire.
MEDITATIONS FOR SEPTVAGESIME SVNDAY
THE FIRST MEDITATION
Of the great and wonderfull benefite of mans vocation to the knowledge of God.
THE FIRST POINTE.
CONSIDER how the Almightie God, that great Master of the familie; of the whole vniuerse, began earely in the morning to call workemen into his vineyard, that is, from all eternitie, before tyme yet was; being moued thervnto by noe other motiue then his owne immense goodnes, and most iust will. According to that of Ieremie. In euerlasting charitie hane I loued thee, and therfor haue I drawen thee taking compassion. And S. Iohn; not as though we haue loued him, but because he hath loued vs: and againe: because he loued vs first.
Affection. We were nothing, my soule from all eternitie; and in tyme so many thousands of yeares run ouer, and still we lay in our nothinge: There was nothinge then to moue that excesse of goodnesse, to take me into consideration, and call me to his seruice; because I was nothinge at all. Nothing of my future merits, which he foresaw in his prescience, could moue him neither: for these were his owne free mercyes, gifts and graces non ex operibus. Not to vs then ô Lord, not to vs, but to thyne owne name giue glorie. It was thy charitie moued thee to thinke vpon vs. Thy all powerfull will drew vs out of nothing: thy owne graces made vs gratefull to thy heauenly eyes. For of him; and in him, and by him are all things. To him be glorie for euer Amen. Must we conclude with S. Paule.
THE SECONDE POINTE.
CONSIDER how that great God, who out of his infinite goodnesse and chartie, had thoughtes of mercy for me from all eternitie, did in tyme as his prouidence had appointed rayse me out of [Page 69] the abisse of nothinge, and gaue me this noble beeing, capable to knowe, feare, loue, and serue him in his vineyard, and to gayne the day pennie, that is, eternall felicitie.
Affection. O, my soule, what a fauour of preference is it, to haue had a light sent from heauen, to witt the light of faith, which was not granted to all men, therby to haue accesse to the great God who inhabites an inaccessible light, whom none knowes but feares: nor knowes and feares as being infinitly powerfull but he also ought to loue, because he is infinitly good, or good nesse it selfe: & serue, as being his creature, whose seruice is true libertie; & whom to serue is truly to raigne. Let vs therfor, my soule, know that this is our whole businesse; here belowe to feare, loue, and serue that good God, who without hauing any neede of vs, made vs, to inioy himselfe eternally.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER, further, how graciously that Almightie maker of all thinges, dealt with man, in this proceding who though he had absolute power ouer all his creatures by right of creation, and might ther-for most iustly haue exacted all their labours, as they had all their abilities, and euen all that they are, from his free gift, yet would not his goodnesse make vse of his prerogatiue with man, by exacting all his labours, as due to him from his slaues, but pleased to couenante with him for a reward or hire, as with a free man.
Affection. All is thyne, all is thyne indeede my deare Lord, my God, and my Creatour, absolutly and without reserue as issuing freely out from the drayneles sourse of thy bountie. Let all be thyne [Page 71] too by my free choyce and surrender; all my words, all my thoughtes, all my workes and by how much more, all being thyne owne by iustice, thou yet daignest to spurre on my slowenesse by hope of rewards: by so much more feruently make me spring after thee; for pure lou'es sake; because thou art infinitly good and louely and vnspeakably worthy of the loue of all men and Angells.
THE SECONDE MEDITATION FOR THE SAME DAY
THE FIRST POINTE.
CONSIDER that English Catholikes are not onely called to the Knowledge of God, and to worke in his vineyard, but further to a higher degree of honour, to be the speciall champions of his truth. To you, (saith S. Paule, in the way of congratulation to his deare Philipians (it is giuen for Christ not onely to beleeue in him, but also to suffer for him. Thus doe Monarkes vse to honour their commanders, when out of the confidence they haue of their fidelitie, worth, and valour, [Page 72] putt them in the greatest places and occasions of danger.
Affection. Let vs not therfor, my soule here after looke vpon persecutions, tribulations and temptations, as afflictions but speciall fauours from heauen, and esteeme them, all ioy with sainte Iames, since S. Chrystome and Theophilacte assure vs, that the gift of suffering for Christ is greater, then the gift of raysing the deade and working of wonderfull miracles: for by this last, say they, I become a debter to God but by that other God becomes my debter, O admirable thinge! Its he who giues me the grace to suffer, and yet by this, he himselfe be comes my debter. Let vs therfor say, with that admirable seruant of Christ S. Teresa aut pati aut mori, lets either suffer or dye, that is the sure and royall roade which our Capitaine Christ tooke to his owne Kingdome.
THE FIRST MEDITATION FOR SEXAGESIME SVNDAY
THE FIRST POINTE.
CONSIDER that though the seede which was sowen, was noe lesse then the word of God (as our Sauiour himselfe declares to his Disciples) saying: the seede is the word of God, in that his diuine commentarie, yet three partes of it, by the peruersitie of man, falls fruitlesse vpon the ground to witt, one parte of that good seede, fell by the way side, that is, vpon harts which lye open, exposed, as a through-fare, to all the rumours, follies, and vanities of the world; whence its troden, as it were vnder foote, and so neuer getts tyme to take any roote at all.
Affection. Is it not true, my soule, that it often happens, that when the word of [Page 74] God is either proposed to the eare of our body by the preacher, or to the eares of our harte by diuine inspirations, we haue noe eares to heare? or els, that hearing, we heare not, that is we vnderstand not; because our hartes are alreadie prepossessed and wholy taken vp by wordly dreames and imaginations; so that there is noe place left for the word of God? O what pittie it is, to let that seede of heauen, sent vs to produce the fruites of eternall glorie, be negligently lost! Lets therfor emptie our harts of such pernicious toyes that we may truly say: speake, ô Lord, because thy seruant heareth.
THE SECONDE POINTE
CONSIDER that an other parte of that good seede fell vpon the rocke, which hauing the superficies or out-side of some good earth, is capable to receiue the seede, and to make it sprout out too, but yet so hastily, that it takes noe firme roote and thence as soone withers as appeares. So it fares with those who heare and receiue the word of God with ioy, and are [Page 75] often thetby moued to compunction, and teares, yet their harts being rockie it makes noe great impression therin, and thence vpon the first temptation or difficultie, they easily forgett that they were moued at all.
Affection. Doe we happly, my soule, perceiue our hartes so hardened that they are litle apte to conceiue this good seede? Despaire not for all that. Gods word is a hammer that is able to split rockes in peeces. His grace is powerfull enough to make the soyle fertile, be it neuer sostonie and barren. Pray hard then, that these harts of rockes, may be turned into harts of flesh, supple and apte to receiue good seede saying with S. Augustine, giue me, ô Lord, that conquering grace, which is repulsed by noe hard harte: because therfor it is giuen, that the hardnesse of the harte may be taken away.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER finally that another parte of the feede fell among the thornes which stisles the young and tender grouth therof, and that happens not as in that seede which falling vpon the high way was troden vnder foote, and could take noe roote; nor as that which fell vpon the rocke, which for want of earth could take noe deepe roote: but hauing earth enough to take a deepe roote, and produce fruite, it was choked, as our Sauiour himselfe interpreetes the parabole in the same Gospell, by wordly cares and solicitudes, and deceiptfull riches.
Affection. Accursed cares which make vs carelesse of that which most concerns vs, and stifles the word and law of God in our harts. Accursed riches which render our soules poore, and barren. The riches which (as fooles conceiue) doe tickle [Page 77] them with delight. Wisdome assures vs to be thornes, which pricke, wound, and kill. Who would euer haue beleeued me, saith the great S. Gregorie, if I should haue interpreted riches to be thornes, since these wound those delight. And yet thornes they are (saith truth it selfe) since the thoughtes of thē doe teare our myndes in peeces with their sharpe pointes; and when they waigh vs downe to sinne, they drawe bloode.
THE SECONDE POINTE.
CONSIDER that the good ground which fayles not to yeald fruite, is the well disposed harte of man, which by the preuention of Gods grace, hath nothing opposite to that good seede. To witt, it neither lyes open to the curiosities and thronges of the world, but is shutt vp within it selfe. Nor is rockie and stuborne but supple, mylde, and docile. Nor lastly is it ouerspred with thornes, that is with riches, honour and pleasures; but contrarily, possessed with the contempt of them, they being indeede the chokers of all the seed of heauen, and the sourses of all mans miserie.
Affection. Giue me then, ô Lord, in lieu of all riches, honours and pleasures a docile hart, a good soyle prepared by thyne owne holie hand, that thy sacred word, and heauenlie inspirations may find noe opposition therin, but yeald fruite an hundred fold. Let it be hedged in by thy feare, that it lye not open to vanities Let these hard flintes of myne be so moystened with thy melliflous word, that they may flowe with milke and home. Finally let those thornes of riches be rooted out of my harte, that it may not stifle, but nourishe thy good seede.
THE FIRST MEDITATION FOR QVINQVAGESIME SVNDAY
THE FIRST POINTE.
CONSIDER how fitly the wisdome of the Church applyes this Gospell intimating Christs B. passion to this tyme, wherin we are disposing [Page 79] our selves to enter into the rigour of a penitentiall life, therby to applie to our soules the merites of the said passion. Fitly, I say, since it seemes to say to all Christian hartes, with the great S. Paule: thinke diligently vpon him who sustayned of sinners such contradiction against himselfe, that you be not wearied, fainting in your minds: for you haue not yet resisted to blood (as he did) in fighting against sinne. Forgett not then (in the tyme of your pennance) the consolation which speaketh to you, as it were to children: my sonne neglect not the discipline of our Lord; neither be thou wearied whilst thou art rebuked of him: for whom our Lord loueth he chastiseth, and he scourgeth euerie child which he receiueth.
Affection. The soldier, saith the deuoute S. Bernarde, feeles not his owne wounds, while he lookes vpon the wounds of his Kinge. Noe my soule, there is nothing that can so sweeten that sharpest sufferances, as fixedly to behold the sufferances of the sonne of the Kinge of glorie; and that, not for his (which were none) but for thy crymes, for thy loue, for thy redemption. Looke vpon him then in thy pressures, be they of body, or of mynde, and thou shalt like them, thou shalt loue them, thou [Page 80] shalt be delighted in them. What can be so deare to a loueing harte as to be like its beloued? cost that ressemblance what it will it shall fall far short of the delight it bringes with it.
THE SECONDE POINTE
CONSIDER this description, or prediction; and blush to be found a fainte and delicate soldier, vnder so generous and patiently suffering a Capitaine. Ponder it well, and be more and more confirmed in the faith of Christ, and the truth of Christian Religion, against Iewe, Turke, or Athist: for what he here fortells, and afterwarde performes, was longe before foretold by the Prophetes, which could neuer haue bene so punctually performed, had not their pens bene guided by the finger of the holy Ghost. Sopho He shall be deliuered vp to the Gentils (to witt Pilate and his soldiers) to be mocked. Dauid speaking in the person of the [Page 81] Messias: I was whippt all the day longe. Isaye: I turned not my face from those that spitt vpon me wisdome. Let vs condemne him to a most infamous death. Sopho. expect me in the day of my resurrection, speaking in the person of Christ.
Affection. Consider I say, my soule, againe and againe, what thy Lord and master, thy Christ, thy God suffers for thee; for thee a poore, miserable, lost seruant, and be ashamed to be so backward to suffer any thinge for those many crymes of thyne. Let vs looke vpon that Authour of faith and consummatour of all his heauenly fathers commands, and of all that was foretold of him by the Prophetes: and crye out with Dauid, ô Lord, thy testimonies are made exceeding credible, they are too too cleare, for any, euer to be able to doubt of them.
THE FIRST MEDITATION FOR THE FIRST SVNDAY IN LENT.
BY WHOM WAS IESVS TEMPTED
THE FIRST POINTE.
CONSIDER that as all Christs actions and passions, all his words and workes, were for our example, instruction and consolation, so was this in particular, by a speciall graciousnesse, for the instruction and comfort of his tempted seruantes. He had taught vs by his holy word, that the life of man was a perpetuall warrefare, or temptation vpon earth; and by his singular goodnesse, that he pleased to be with vs in temptation; for it was euen he, the true sonne of God, the wisdome of heauen, the onely beloued of his heauenly [Page 83] father who was ledd out by the holy Ghost to be tempted, to comfort and instruct vs in our temptations, in his owne sacred person.
Affection. Let not temptation then, ô my soule, be looked vpon hereafter, as an occasion of sollicitude, vexation and desolation, but rather as a profitable exercise of vertue, humilitie and ioy, according to that of blessed S. Iames: esteeme it all joy when you fall into many, and diuersitie of temptations. The seruant is not greater then the master; its he that hath giuen vs an example, and his will is, that we should follow it: that by this meanes, his vertue, humitie, may be obteyned, and the necessitie of a continuall dependance of his assistance, may be learnt.
THE SECONDE POINTE.
WHEN WAS IESVS TEMPTED?
CONSIDER, that Iesus, in whom there neither was, nor could be any guilt of sinne, was then tempted, when [Page 84] he was imployed in most holy workes, and holy circumstances: to witt, in fasting, prayer, watching; and that too, euen in solitude, in the wildernesse, in that sacred retreate of his. To teache vs, that we neuer ought to esteeme our selues secure from the diuells assaults, be we neuer so well imployed; and in the best circumstances imaginable.
Affection. Let vs not fayle, my soule, to fast, watch, and pray, with as much retirement from the world as we are able, as being the best meanes to strengthen vs against temptation: but let vs not amidst those holy exercises, promesse our selues securitie, peace, or truce. The Diuell sleepes not, but roues about seeking whom he may deuoure. And most assaults those whom he finds best imployed (in the Quire, at their Meditation, in frequenting the holy communion) as hauing least hopes to bring such pious soules to his seruitude: yet be not perplexed my soule, he durst aduenture vpon Christ himselfe, but he putt him to confusion: as we shall also doe, by fixing a firme faith in his singular mercy and goodnes, who put him to slight.
THE SECONDE MEDITATION FOR THE SAME DAY.
How was Iesus tempted?
CONSIDER, that the Diuell tempted Iesus in three kinds of temptations most dangerous, and detestable. First with mouinge his heauenly father to worke miracles, as though he had noe other meanes to feede his people, then by turning stones into breade: secondly, by despaire, in castinge himselfe downe head longe. Thirdly by riches and honours, boldly promising to giue all, wheras indeede he could performe nothing at all, of his proude promesse,
Affection. Let vs then, my soule, in imitation of our deare Sauiours sufferances, and remptations, and with an absolute submission to his good pleasure, in what ere he may permitt to fall vpon vs: let vs, I say, comfortably and couragiously say with the Psalmist: trye me ô Lord and proue me (My drosse must be burnt away, to be [Page 86] come pure Gold fitr for the Tabernacle) whether it be with vaine suggestions of desiring to know more then we ougt to know: or with the ambition of the honours and riches of this world: or finally, by representations of the most horride despaire in Gods mercy &c. Or the most base impurities imaginable, desiring onely to heare with S. Paule: my grace is sufficient for thee, with resolutiō to begge it earnestly, and without intermission.
THE SECONDE POINTE
How did Iesus ouercome the Diuell?
CONSIDER, how our sweete Sauiour hath not onely giuen vs an example of humble patient suffering of the Diuels assaults, in almost all manner of temptations, in all tymes, places, and circumstances: but he doth also, in his owne words, teach vs how to make resistance, and how to ouer come. It is not in bread [Page 87] alone that man liues: thou shall not tempt the Lord ihy God ¿ but thou shalt adore him.
Affection. It is not then, my soule, in confidence of our owne vertue & strength (which alone, will be found verie weaknesse) that we are to incounter with, and vanquish the Diuell; but in the onely power and mercy of God, by putting on a firme faith, that we serue a Master, who is able, if he please, to secure vs, and confound him. But if his blessed will be to leaue vs to that hard tryall, his blessed name be praysed for euer; the seruant may well follow the master: hauing alwayes in our mynds for our stronge defence the diuels assaults: Thou shalt adore thy Lord thy God, and serue him alone.
THE FIRST MEDITATION FOR THE SECONDE SVNDAY IN LENT.
THE FIRST POINTE.
CONSIDER, that as all, who are alreadie saued from the begining of the world, or shall be saued to the end therof, were to be saued by faith in Christ, it was most necessarie that the said faith, should be most firmely established. His humanitie, was alreadie made too too credible, by his natiuitie, by his teares, by his bloode in his circumcision, by his suffering of heate and cold &c. It onelie rested then, that his diuinitie should be made good by some conuincing arguments: And to demonstrate this, he ascends into the Mount Thabor with Peter, Iames, and Iohn, and is transfigured [Page 89] in their sight; that is, he takes another forme vpon him (his face appearing as resplendant as the sunne) to giue them, and vs, a scantling, or foretaste of his glorie.
Affection. Must we not needs confesse then, ô my soule, that the good Master of the vineyard, leaues nothinge vndone to his vineyard, which might conduce to its aduantage? We haue found him man, he hath conuersed amongst vs, like one of vs. We haue heard his cryes; we haue seene his teares, we haue beheld his blood: But now we see the face of the same man, as bright as the sunne, transporting the harts of the three Apostles with heauenly rauishments. We must needs then with the Apostles, firmely beleeue in hart, and professe with our mouthes, that he is truly the sonne of the liuing God, whom we hartily adore.
THE SECONDE POINTE
CONSIDER that the prouidence and goodnesse of God, euidences this most important truth of Christs diuinitie, beyond all exception, by causing it to be testified by all kinds of most reprochlesse [Page 90] witnesses. By the whole old lawe in the person of Moyses the Lawgiuer. By the prophecies in Elias, that diuine Prophete. By the new lawe or Gospell, in Peter Iames and Iohn: finally by God almightie himselfe by a voyce out of à bright cloud which ouershawed them (the Apostles) saying (with much terrour to them, who fall downe vpon their faces) This is my beloued sonne, in whom I am well pleased.
Affection. If, according to S. Paule, My soule, in the mouth of two or three witnesses euery truth shall stand: how firmely and inuiolably ought this truth to stande engrauen in all Christian hartes, which hath such clouds of witnesses to attest it; where young and old; heauen and earth; God and man conspire togeither to putt vs out of all doubt that our Iesus is the beloued sonne of God the Father, in whom he is well pleased. And therfor with our whole soule, we ioyne with the whole Court of heauen, and adore that onely begotten, who dyed for vs, and esteemed it noe stelth to be equall to his heauenly father.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER, that Peter, Iames, and Iohn, vpon the onely aspect of the transcendant splendour and beautie of Iesus his body, and garments, are so transported with ioy, that they take a present resolution, to build tabernacles vpon the toppe of Thabor, and to remayne there: because Peter, out of the deepe sense of the heauenly delight which he felt, professed freely to that diuine Master of theirs; that it is good for them to be there.
Affection. O, my soule, if litle glimpses of glorie be so delightfull, what will the whole light of glorie proue? If a litle exteriour glorie of the body be so precious, what will the essentiall glorie of both body and soule be experienced? If momentes of ioyes were powerfull enough to begett an absolute contempt [Page 92] of all other thinges in those Apostolicall hartes, what should not firme hopes of eternities worke in ours? If God blesse vs with heauenly gustes at our prayers &c. Let vs humble our selues and be thankfull for them, as being the seede of glorie. But we must not be too greedie of them, nor resolue to dwell in them. Iesus must passe from Thabor, ouer Caluarie before he enter into his owne Kingdome: and so must we Christians too.
THE SECONDE POINTE.
CONSIDER, that while Peter, Iames, and Iohn, like men, are so transported with a smale foretaste of glorie, that they wishe noe better then to liue vpon the toppe of that pleasant hill: Our deare Lord and Master, whose thoughts are alwayes vpon that which tends to the accomplishment of his heauenly fathers will, is thinking and discoursing with Moyses and Elias, of his paineful death and passion.
Affection. We are but pilgrims in this world, my soule, not inhabitants. We haue noe permanent citie here, but we are makeing home to an euerlasting one, where we are fellow citizens, with the Saints, and God's domestikes: nor can we follow a surer guide then our Sauiour Iesus. His way is through sufferances, contradictions ad Crosses in euery kind. And is it not our perfection to expresse his life in ours, that by suffering with him, we may raigne with him. Good it is indeede to haue gusts and foretastes of the consolations of God! but farre better to follow the God of consolation amidst his desolations, sufferances, and abandonnements; who, ioy being proposed vnto him, sustayned the Crosse contemning confusion. Say then with S. Teresa, aut pati aut mori: either let sufer, or dye.
THE FIRST MEDITATION FOR THE THIRD SVNDAY IN LENT.
THE FIRST POINTE.
CONSIDER, that the Diuells dominion was spredd in a manner ouer all the face of the earth: Altars were erected, Idolls sett vp: Idolatrie, or the worshippe of the Diuell, raigned in euery place: so that his pride growen greater then his power, he durst attempt vpon the sonne of God (as in the first sunday in Lent) but in steed of victorie he mett with confusion. He was ouerthrowen with the sword of the word of God, without any other armes. But now Iesus, to comply with, and exercise the Office, of a Sauiour, being sent to free the world out of the Diuells tyrannie, setts vpon him by his power and authoritie, and by absolute [Page 95] commande chaceth him out of the possessed body.
Affection. O blessed fruites of the coming of our Sauiour Iesus Christ! Poore man was kept à slaue vnder the Diuells tyrannie, nor was there any power in earth to free him: but Iesus our Helper in opportunities, (that is seasonably as he iudges fitting) in tribulation, in temptation, &c. came graciously to his ayde: he assaults that stronge one: forceth him, by his flight, to acknowledge the power of his Master, who begins sake his raigne, and abate his pride: nor doth he this in his owne person onely, but euen leaues the like power in his holie Church. He graciously teaches vs by his example how we are to behaue our selues in temptation: and shewes vs in what power we ought to subdue that fierce foe. Blessed and magnified be he for euer, who hath left such power to the sonns of man!
THE SECONDE POINTE.
CONSIDER that though the Diuells taking possession of mans body be not verie comon: yet his possession of [Page 96] mans soule is but too ordinarie. And how euer, we perceiue it but a litle, yet it is farre more dangerous, and most absolutly true. Neuer are we so vnhappie to committ mortall sinne, but the Diuell takes full possession of our soules: grace departs: the holy Ghost is turned out of dores: the Diuell becomes our Master, and we his miserable seruantes and slaues, ouer whom he exercises à tyrannicall dominion. We become blind to good; walke in darknesse, (not discouering what is fitting to be done) and dumbe too, as to the making profession of what we know to be right.
Affection. O my soule, this is the possession indeede which we ought most to feare: and dispossession which we ought most earnestly to seeke for because we haue left him who is able to throw both body and soule into Hell fire; because our strength hath left vs, we are sicke of a deade palsie, and sore tormented by the Diuell. Let vs neuer cease from sighets, and sobbs and lamentations, while we rcmayne in this sadd captiuitie. Gods grace alone is able to deliuer vs. Let vs begge it incessantly, like poore [Page 97] lost slaues; knowing that there is noe meanes to flye from him, but to him: from him offended, to him appeased: saying: haue mercy vpon me, ô God, according to thy great mercy, and according to the multitude of thy commiserations: because my miserie is exceeding great, and needes noe lesse a cure.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER, that though we had not had truth it selfe, which none dare contradicte, to assure vs of this so necessarie a lesson: yet common experience makes it but too sure to verie ordinarie capacities: The internall diuisions and broyles of England, France, Spayne, Italie and Flanders, to goe noe further, haue oft hazarded their vtter ruine. And the vnhappie misintelligences of communities, and particular families; haue not onely [Page 98] disordered them, and depriued them of the blissings of peace and quiete, but haue euen exposed them to publicke scandall, and desolation it selfe.
Affection. How deare then, my soule, ought vnanimitie and vnion of harts to be to vs, which rayseth a litle, with Gods blessing vpon it, to great matters; at least to sufficiencie, and content. This was the Legacie B. S. Augustine left his children vnitie of hartes and communitie of the same purse Noe myne and thyne the true cause of deuision. This was the Apostles inheritance giuen them by the holy Ghost one hart and one soule. This was the songe which the Royall Psalmist sung with such ioy, and found so good and delicious, the vnanimous cohabitation of brethren which like a precious oyntement conueyes it selfe through all the parts of the body. Powre then, ô Lord, the loue of brotherlinesse and peace into our harts that being annointed with the dewe of thy spirituall vnction, we may be ouerioyed with the grace of thy benediction.
THE SECONDE POINTE.
CONSIDER, that the sonne of God hath said it, whose words can neuer passe. Who is not with me is against me there is noe meane, noe third way. Noe man can serue two Masters, God and Mammon. There is nothing that raignes in mans hart but either cupiditie or charitie. What is giuen to cupiditie is giuen to that badd master, the Diuell. But what is done for charitie, is done for the best of Masters, our good God; and so we go [...] happilie with him, and gather with him. If our harts say liue Iesus, and our actions be done actually or vertually for his sake, we aduance in vertue, and treasure vp for heauen. If we fayle of this, we walke not with God, we disperse; the Deuill getts a share, more or lesse according to the greatnesse, or litlenesse of our actions.
Affection. Let vs not goe on biasing, my soule, and halting on both sides. If one onely God be our all, let all our thoughtes, words, and workes be directed to his honour. [Page 100] If it were he, not Baal, or any strange Gods, which created, conserued, and redeemed vs with his owne pretious bloode; let him, not them, souueraignely raigne ouer vs. The bedd of our hart is to narrow for two, let our lawfull spouse, the Master of it, wholie possesse it. What euer we doe, and not for that for which diuine wisdome ordered it to be done (that is Gods honour) though in its owne nature it be good, yet for want of its right end, it falls short. Concludes S. Augustine.
THE FIRST MEDITATION FOR THE THIRD SVNDAY IN LENT.
THE FIRST POINTE.
CONSIDER, that we neuer walke more safely, then when we follow Iesus. Neuer are we more sure then in his blessed hands. Neuer better prouided for, then when distrusting [Page 101] in our owne prouidence, [...]e let pure loue to him, which is alwayes accompaigned with Prudence, leade vs after him: to conuerse with him: to receiue the heauenly dewe of his diuine word: and to admire the wonders of his admirable workes; euen with the neglect of the whole world beside, as did this pious multitude.
Affection. Let then, my soule, our first, and principall care be imployed, to followe Christ, to seeke his Kindome, or raigne ouer our owne harts, and the harts of all men: and his iustice, by giuing beleefe to his words, and reposing confidence in his gracious prouidence, without permitting our thoughts to be afflicted with an anxious sollicitude, for temporall thinges; which infallibly shall be giuen vs, or as it were, shall be cast in to the bargaine. Our heauenly father better knowes then we our selues what is necessarie for vs, as well for our bodys as our soules. He may leaue vs till we begin to be hungrie of both foodes: but expect him; and absolutly depend vpon him, and that pious father of ours will not see vs fayle in the way.
THE SECONDE POINTE
CONSIDER that when the pious multitude had once giuen this ample testimonie (by following him three dayes in the wildernesse) of their loue and perseuerance, heauenly wisdome found it seasonable, to giue them also a testimonie of his power and goodnesse, in one and the same miracle: of his power, in making fiue loafes, and two fishes extende to the feeding and saciating of fiue thousand persons: and of his goodnesse, by applying the effects of that power, to solace and nourish that hungrie multitude: saying with compassion, misereor super turbam, that is, my verie bowells are moued with pittie, in pointe of the multitude of those that follow me.
Affection. O my most gracious Lord! how easily is thy paternall harte inclyned to pittie. The pen of the holy Ghost may seeme to haue laboured to make it euident to our hartes. I will not leaue you orphants. If I come not presently, expect me, for coming I will come. Can a mother forgett the child of her owne body? And tho she could, yet I am your [Page 103] foster-father, and cannot forgett you. Ah, my soule, what expressions can be deuised more tender? Our Lord is indeede pittifull and mercifull; patient and exceeding mercifull. We haue reason to admire his power: to dreade his iustice: to venerate his sanctitie, to magnifie all his Attributes: yet nothing, nothing comes so home to our vses, as his goodnesse: nothing sutes so well with our miserie, as his boundlesse mercy.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
CONSIDER, rhat our almightie Master is equally powerfull to worke his owne designe, and our full satisfaction, as well in litle as in great matters. If a world be to be made he rayseth it out of nothinge: If thousands be to be fedd in the wildernesse; fiue loaues and a few smale fishes is Matter enough for him to worke vpon, and to increase, that smale prouision, into such a plentifull store, that he affords euery one of them as much as they will, and [Page 104] they are all filled, and saciated.
Affection. Yes, my soule, our great Gods will and power are wholy equall, all that he will, he can: it is he who wrought all that he would in heauen and earth; nor can any resist his diuine will. He needes noe matter to worke vpon: he requires noe length of tyme to wotke in: he has done in a moment: he feeds whom he will with what he will: and whom he feeds, he fills, he saciates. Alas the world, my soule, with its fattest feasts doth not saciate vs. Vnlesse what we eate issue from thy holy hand and come with thy benediction vpon it, great God, we doe but languish, and fayle in the way. But if the litle we haue, be accompayned with thy blessing, it feeds, it fattens, it delights, it saciates.
THE SECONDE POINTE.
CONSIDER, that though this multitude had iuste reason as well to magnifie his wonderfull power, as to loue and imbrace his bountifull goodnesse, in the stupendious multiplication of a few loaues &c. Yet was but that a poore shadowe, of Gods fauours to vs Christians, as their obligations also were incomparably lesse [Page 105] hen ours. There, fiue loaues fedd fiue thousand: but with vs (in the blessed Sacrament) one bread of life descending from heauen, feeds fiue thousand millions They receiued onely bodily foode and but once; we the true foode of the soule, which giues grace and strength, and leades to eternall life, and that too as often as we please.
Affection. Crye out then, my soule, and let all Christian hartes crye out: thou art great, ô Lord, thou art great, thou art great, and wonderfully laudable, and thy greatnesse hath noe bounds nor end. Thy friends, ô God, are too too much honored, their dominion, and raigne in thee, are exceedingly confirmed and firmely established. Thou giuest foode in due tyme to euery creature. Thou feedst the multitude which followes thee, with breade of miracle; and thy Christian children with the breade of Angells. O res mirabilis; ô wonder of wonders! A poore and abiect seruant, eates his Lord and Master!
THE FIRST MEDITATION FOR PASSION SVNDAY
CONSIDER the incomparable innocencie of our Sauiour Iesus Christ, who could stand vp vndauntedly amongst all the Princes of the Scribes and Pharisies (his mortall enemyes) and prouoke their malice to argue or conuince him of sinne. Who will, or can, conuince me me of sinne? They can carpe his best actions they can reuile him: they can calumniate him: they can horribly blaspheame him: saying he has a Diuell in him: but the most impudent among them aduentured not to fixe any stayne of sinne vpon him; nor would he suffer it, as being altogeither inconsistant with his diuinitie. There is noe guile framed in thy sacred mouth.
Affection. Noe my deare Lord, those fatt bulls may beseedge thee, and many dogs may compasse thée about, but they shall not be able to teare thy inuiolable [Page 107] innocencie. They shall find noe guile in thy sacred mouth, nor blemish in thy actions. We, alas! are they that haue sinned: we that haue done vniustly, we that haue committed iniquitie. We dare not pretend to innocencie: but at least, sweete Iesus, giue vs thy holy grace humbly to acknowledge our faults, neuer laying claime to that which we haue noe right to. And if calumnies be putt vpon vs falsely, giue vs courage to neglect them by thy example: vnlesse they be such, as dishonour our ministerie, or office, by which we are made lesse able to performe our duties: in which case giue vs grace to deney them with simplicitie and modestie, without rendering euill for euill, leauing the rest to Gods sweete prouidence.
THE SECONDE POINTE
CONSIDER, the strange peruersitie, and obstinacie of the Iewes: who while they could find nothinge to reprehend in his doctrine: nothinge in the truth of his words: nothing in point of his life [Page 108] and manners, they fall to iniuries, and those most outragious ones; saying (with approbation of their rashe iudgement) Did not we say well, that he is a Samaritane, a base fellow, and has a Diuell? The first accusation he past ouer in silence, for he was indeede the true Samaritane, that is, the keeper and sauer of man. But the seconde, which was a most horride blasphemie, he would not let passe, but replyd to it, in short, with all the mildnesse and modestie, that might be, saying: I haue noe Diuell.
Affection. Detest, my soule, such a damnable peruersitie, which while it finds nothing in words or actions reprehensible, falls to iniurious languadge: and obserue that as the Iewes malice mounts higher, so our Sauiours mildenesse doth transcende. They most horribly blaspheame, by vniting in his person God and the Diuell, two of the most absolute extreames. He onely repulses that iniurie, by a most milde and short replye. I haue noe Diuell. Let vs thus proceede, my soule, when our most innocent words or workes, are mistaken or carped at, let vs pay a mylde replye to truth, without wrangling. For the [Page 109] rest, our innocencie will afford ioy enough to our harts.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
CONSIDER, that our Sauiour was not onely truth it selfe which could neither deceiue nor be deceiued, which the Iewes might in some sorte be ignorant of, but he had vsed all the meanes possible to make it appeare to them by effectes. He had cured their blind, their deafe, their dumbe and lame. He had appeared in glorie, and had the testimonie of heauen and earth that he was the sonne of God. He had shewen his power ouer the Diuells. There was noe guile found in his mouth, nor offence in his actions, as his mortall enemyes, being prouoked, made good by their silence and yet they beleeue him not.
Affection. May not then one say, ô Lord what couldst thou haue further done for thy vineyard, for thy deare people of thy holy Land, which thou didst not? Thy testimonies [Page 110] were but too too credible; thy miracles were innumerable; visible vndenyable: From thy diuine mouth flowed honie and milke: thy actions were wholie laudable. But their malice, their auarice, their ambition, hardene their harts, and blinded their vnderstandings. Let vs, say they, circumnent that iust man, he is vnprofitable to vs, and contrarie to our workes. He is the heire, lets kill him, and the inheritance is ours. Hence it is, my soule, that the good seede of Gods truth plainely proposed, and inculcated to our harts, are stifled in vs by our inordinate desires of honours, pleasures, profitt.
THE SECOND POINT.
CONSIDER, that though the Iewes appeare, and are indeede hugely blame-worthy: yet I feare, if the proceedings of many of vs Christians be well looked into, we shall be found, noe lesse guiltie: They sawe the miracles, yet their malice, at least, made them conceiue that they were done by the power of the Diuell: but we beleeue without all doubt that they [Page 111] were done in digito Dei. They sawe the innocencie of his life, yet misdoubted hypocrycie. We beleeue him to be that most innocent person, in whose mouth there is noe guile. They were in doubt of his Deitie. We beleeue firmely that he is the true sonne of God.
Affection. And yet, my soule, while we confesse all this to be so true, that we dare not misdoubt any part of it, doe not our actions often tymes belye our beleife, and Gods truthes are blaspheamed therby? We beleeue his almightie power, by which he workes wonders, at his pleasure, and doth all that he will in heauen and in earth; and yet being men of litle faith we doubt of his fatherly prouidence, in the tyme of necessitie. We well know the innocencie of his life, and that it ought to be the rule of ours: and yet our liues are so vicious, and deceiptfull, that we quite swarue from that holie rule; we cannot be knowne by it. We willingly professe that Ch. Iesus is our Lord, and our God: and yet we appeare in the eyes of his enemyes, so poore seruants of his, that they cannot beleeue we beleeue him to be such indeede.
THE FIRST MEDITATION FOR PALME SVNDAY
CONSIDER, that the sonne of God, consubstantiall with his Almightie father, and equall to him in Maiestie and glorie, could not by ascending become greater, or more glorious, since nothing can surpasse, or euen in any sort attayne to infinitie. But what he could not by ascending, he could by descending and humbling himselfe, which he did in his birth, in all his life, in this day of his tryumphe, making his entrie into Hierusalem vpon a sillie Asse: and therfor God exalted him, and gaue him a name surpassing all names, a name which brings heauen and earth downe vpon their knees to adore him.
Affection. Behold, my soule, the Kinge of heauen in the day of his tryumphe, mounted vpon a sillie Asse in that royall Citie Ierusalem and obscrue that he seemes to [Page 113] make it his busines in earth to decry pride, and exalt humilitie: and to leaue vs in this one lesson, an example of the ruine of the one, and a cure of the other. Triumphes are vsed to be made by proud man, in coas [...]he, on horte, with Lions and Elephants. By humble Christe vpon a poore asse. What more abiect then a sillie asse. The onely Christian way then to ascende and tryumphe is to descende. To erect our heade into the skeies, without the roote humilitie, is to seeke ruine, not aduancement and grouth of spirit.
THE SECONDE POINTE. FOR THE SAME SVNDAY
CONSIDER, that though our Sauiour Iesus-Christ, be most iustly admirable, adorable, and amiable in all circumstances: in the glorie of his heauenly father; which he is possessed of by the right of his eternall generation: in his power of workinge innumerable miracles: in his scantlinge of glorie on Mount Tabor &c. Yet neuer is he more to be admired, adored, and loued by poore man, nor euer speakes he more tendernesse and edification [Page 114] to his hart, then when for his loue, and example, he makes choyce of that, which, to the world, appeares most ignominious, poore, and abiect, as in this poore entrie of his, he did.
Affection. When I looke vpon the multitude of thy miracles, greate God, I admire, and adore thy power. When with the whole strife of my hart, I essay, as I am able, to behold thee in thy seate of glorie, I feare to be oppressed therwith, and am forced to fall downe vpon my face with those celestiall spirits, and adore thy Maiestie. But when thou dost graciously please to suffer that Maiestie of thyne to appeare in ignominie, poore, and abiect, like one of vs, I fall downe vpō thee, without dreade, with a strange confidence, with a huge dearenesse, saying in my harte, what can he deney me, whose singular mercy will needs share in my miserie? Be ignominie, pouertie, and abiection alwayes deare to me, since deare to him who dyed for me.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
CONSIDER, that heauen is not further remoued from the earth, then the wayes of the world are distāt from the wayes of God, and mans cogitations from Gods. Men thinke their greatnesse will be mistaken, vnlesse they testifie it by the magnificence of their garments, and their vast traynes of horse and men. The sonne of God, contrarily, comes in the name of our Lord with two or three poore fishermen, mounted vpon an Asse, in the onely day of his tryumphe, and in that abiectnesse finds his glorie, and euen in that is ackdowledged to be the true Messias or kinge.
Affection. If our desires be honour and glorie; my soule, let vs not feare to pursue them; so it be by the way which our Sauiour taught vs, not by those of the world which leade quite contre, and seduce vs. The world seekes honour by high and [Page 116] glorious wayes; and the more he pursues it, the more it flyes him. Christ walkes on in humble and abiecte wayes, and it comes to meete him. He is saluted with noe Hosannas in Ierusalem till he haue first humbled himselfe to ride vpon an Asse; nor will he enter into his birth-right in the heauenly Ierusalem till he haue humbled himselfe to death, and that, the infamous death of the Crosse. Let abiectnesse then, my soule, be thy honour; foolishnesse thy wisdome, and the infamie of the Crosse thy glorie.
THE SECONDE POINTE.
CONSIDER, that our B. Sauiour who had taught the Iewes that he sought not his owne glorie, doth here verifie the same in effect, both to them and vs when presently withdrawing himselfe, from the glorious acclammations, Hosannas, and Benedictus es giuen to him, as to their true Messias, and Kinge, he went to the Temple, there to doe his Fathers worke, and aduance his glorie, by casting out of it, all that sold and bought therin; and the [Page 117] tables of the bankers and the chaires of them that sold pigeons he ouerthrew, saying to them: it is written, my house shall be called the house of prayer &c.
Affection. Hence we are taught, my soule, by Christs example to run from the glorie which any one may ascribe to vs, tho with neuer so great applause, to imploye our selues in glorifying God, especially in his owne house. See how our sweete Sauiour according to the Psalmists expression, is eaten vp with the zeale of that holy house; and how, being the mildest amonge the sonns of men, he takes the whippe into his hands, and resolutly without feare of offending, driues those vnworthy negotiatours out of his Fathers house. Ah, my soule, what may not they then feare who buy and sell Christs patrimonie in the Church? Ah Christians! what may not we feare, who beleeue that we are not onely in the Temple of God, but euen in the reall presence of the God of the Temple, and yet seeme rather by our loose behauiour, &c. to come to affront him, then to adore him in his owne house, and presence?
THE FIRST MEDITATION FOR THE SECONDE SVNDAY AFTER EASTER.
CONSIDER, that as the sonne of God was borne for vs, and giuen to vs, so he seemes indeede to be all ours, and to come home to all our necessities and vses: He is not onely the way, truth, and life, by which we are to walke to life euerlasting: but looking vpon vs as weake and straying sheepe, who often leaue the way, forsake truth, and are subiect to hazard life, by becominge preys to rauinous wolues, he graciously proues our Pastour, to feede, protecte and leade vs by the wayes of truth, to those eternally plentifull pastures of his in our owne Lande.
Affection. Let vs, my soule, truly acknowledge, what in verie deede we are. To witt: the people of his pasture, and the sheepe of his hand: that sheepe which [Page 119] strayed from the way, from truth, from life, and perished. We are indeede weake creatures, and daylie subiect to erre in many things, and haue litle reason to depende vpon our fayling strength. Howbeit be Gods mercy euer blessed, we are not as sheepe without a Pastour, but we haue the good Pastour to protect vs. Let vs attentiuly heare his voyce; know him, and his wayes; and wholy depende vpon him, and his preists, of whom he hath said. Who heares you heares me.
THE SECONDE POINTE.
CONSIDER that this Pastour of ours, is the good Pastour indeede, that is, good by excellencie, or infinitly good, which he makes manifest not by words onely, but by many effects: what was cast away he brings againe: what was broken he binds vp: what was weake he strengthens: and the sheepe which was lost he seekes, and finds, and graciously brings home vpon his owne shoulders. Nay more, the labour of thirtie odd yeares imployd [Page 120] about the care of his flocke, had seemed but litle to his loue, had he not in the end layed downe his life for the same.
Affection. Ah my soule! Let vs blesse him, and magnifie his free mercys for euer and euer. Without this good Pastour we were all lost eternally. It was Gods mercy alone that we perished not all togeither and were consumed: for he looked downe from heauen, to see whether there were any that vnderstood and sought him among the children of men: and he found that all had declined and were become vnprofitable, none doing good, noe not one. And yet while we serued him so poorely, there was noe hope of saluation without his helpe: nor pardon, nor life for vs, but that which he purchaced by his owne pretious death. Let me euer loue thee, thou dearest pastour, and purchacer of my soule.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER that this good shephard, this heauenly Pastour of our soules, doth conduct, protect, and feede vs; not [Page 121] after an ordinarie manner, but according to his diuine, superadmirable, and astonishing wayes, peculiar and proper to his diuine goodnesse and wisdome alone; not onely with the plentuous dugges of his heauenly consolations, and foretastes of beatitude, but euen with that supersubstantiall foode, his owne pretious body and bloud.
Affection. Awake, my soule, awake, and diligently obserue what deare obligations we haue to this good pastour of ours: he did not onely come downe from heauen to comfort and instruct vs with his personall presence, enduring all the incommodities to which we are subiect in this our banishment: but he putts downe his bloude for the price of our Redemption: and as though that were not yet enough to testifie the excesse of his tendernesse to his deare flocke: by a heauenly inuention, and euen a miracle of loue, he so leaues vs, as yet he remaynes with vs: and makes his owne pretious body and bloude the permanent foode of our soules.
THE SECONDE POINTE.
CONSIDER, that this good; this ineffably good Pastour of ours, doth not onely feed vs by this admirable meanes which the Angells could neuer haue dreamt on, but will also daigne to be fedd by vs, in his poore members, our necessitous Christian brethren: I was hungrie, and you gaue me to eate: I was thirstie, and you gaue me to drinke. Yes saith our deare Pastour: verily I say to you, as longe as you did it to one of these my least brethren, you did it to me.
Affection. Our good Pastour, my soule, knew that well-borne harts, were not willing to receiue, and returne nothing, but were still greedie to inquire out the meanes wherby they might make mutuall returnes of loue: and therfor he himselfe suggests the wayes, by which he would haue it done: saying, as it were, to our hartes: I your pastour, and maker, who can otherwise neede nothing that's yours, am notwithstanding, hungrie, thirstie; naked and imprisoned in my poore members your brethren, in them I begge breade &c. at your dores: assuring you that what you giue to them in my name, and for my [Page 123] loue, you giue to me. O what a comforte it is to a truly louing harte, to haue so easie a way, to render loue for loue!
THE FIRST MEDITATION FOR THE THIRD SVNDAY AFTER EASTER.
CONSIDER, that we are all pilgrimes trauelling towards our heauenly home, and we shall not misse to meete with all kinds of weather. Now heate, now cold: now faire, and soone after fowle. Sometymes our Sauiour dilates our harts with the aboundance of his consolations and we prosperously spring on in the wayes of his commandements: and sometymes againe, he retires, and hydes him selfe from vs, leauing vs to desolations and sorrowes, and we become troubled, and all our former force and courage seeme to haue forsaken vs.
Affection. Thus it is, my soule, that the diuine wisdome deales with his seruants. [Page 124] He doth nourish, cherish, and comfort vs, least we might fayle in the way. He doth afflict and leaue vs, least out of confidence of our owne strength, we might erre from the way. He giues vs consolations to testifie to our harte that he loues vs. He leaues vs to desolations, to trye and make appeare whether we loue him. But whether he comfort vs, or permitt afflictions to fall vpon vs, let vs still venerate his orders and gracious conduct, because he it is indeede who is alwayes our refuge.
THE SECONDE POINTE
You shall lament and weepe.
But the world shall reioyce. Ioh. 6.
CONSIDER, that sorrowes and ioyes goe here belowe by turnes and tymes. And still the best parte in apparence is alloted to those whom God least loues; the world shall reioyce: And the worst, as he alwayes tooke it to himselfe, so he leaues it to his dearest friends. You (saith he, to his deare Apostles) you, shall lament and weepe: but your sorrowes shall be turned into ioyes. Wheras the worldlings ioyes, and parte, shall be with the Hypocrites who haue receiued their reward.
Affection. Let vs not, my soule, either admire or enuie, the seeming prosperitie of the wicked. Their ioyes are but for moments, and those too mixt with painefull pleasures. They themselues confesse it: we are wearied in the way of iniquitie, and perdition; and haue walked hard wayes: while the iust, whom we had in derision, and in a parable of reproche, are counted among the children of God, and their parte and portion amongst the saintes. There are we, my soule, to inioye our permanent possession. There are our teares to be wiped away for euer, and payd with the inioyment of an eternall inheritance, which neither eye hath seene, nor eare hath heard, nor hath entered into the mynde of man.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
CONSIDER, that the sorrowes which we suffer, are in this present moment, now, saith our Sauiour; you haue sorrow. Now: not the next moment for any thinge we know: thinges may alter to the better: [Page 126] God may assiste: death may end all: nor ought a wise man to esteeme any thinge longe which shall haue end. But put case our sorrowes and afflictions should neither be lessened nor taken away for the space of a longe life. Yet what is the longest of liues compared to eternitie but a verie moment?
Affection. It is not, my soule, for this present tyme, for transitorie momentes that we liue and labour. Our ayme is eternitie. Nor are our sorrowes equall to the paines due to our sinnes: nor beare they any proportion to the endlesse ioy we hope for: and yet S. Paule assures vs that our tribulations which are for the present momentary and light, worke a boue measure, exceedingly, an eternall waight of glorie in vs. Let vs then couragiously looke ouer the thinges we see or feele, which are but temporall; to consider what we see not, but by ourpatience hope for, an eternall waight of glorie.
THE SECONDE POINTE.
CONSIDER, that though our good God may sometymes seeme to leaue vs, yet he neuer forsakes vs, but returnes againe to see vs, to reioyce our hartes, and double and trible our ioyes (not those of the wicked which are alwayes attended and vshered out by sorrow: but those of the true Disciples of Christ; Gaudia Domini, ioyes in Christ, of Christ, and for Christ) and to giue vs assurance, that it shall not be in the power of man to robbe vs of these Christian ioyes, which are properly ours: and none shall take your ioyes from you.
Affection. Noe, my soule, our mercifull Lord forsakes vs not, vnlesse we first forsake him; he goes, but comes againe to visite vs, and by such his accesses, he giues accession of ioyes to our hartes, which he so fixes by his grace, that they are not taken from vs nether in this world nor the next: to witt they are not placed vpon transitorie thinges which passe, but vpon Christ, and are locked [Page 128] vp in our harts, whither the tyrants sword cannot reach. He may take our liues away, but cannot our ioyes, which liue in death, and suruiue it. Such were S. Paules ioyes, with which he abounded in the midst of all his tribulations. Such the Apostles, who came reioycing from before the counsell. Such S. Laurence, whose ioyes burnt higher then the Tyrants tormenting flames. Such finally are those of our Lord and Master, who ioy being proposed to him sustayned the Crosse. This, my soule is our ioy which none can take from vs.
THE FIRST MEDITATION FOR THE FOVRTH SVNDAY AFTER EASTER.
THE FIRST POINTE.
CONSIDER that if we were truly wained from the world, from selfe loue, and selfe consolation; we should be so farre from hauing our harts filled with sorrow, vpon the hearing of the words [Page 129] of Christ (I goe to him who sent me) that contrarily, our harts would be replenished with ioy. That deare Lord of ours, had perfectly accomplished his heauenly Fathers will, in the worke of mans saluation by puttinge downe that deare price of his redemption. What then ought to be more delightfull to the redeemed slaue, then to see his gracious Redeemour returne into the possession of his owne right; to see him exalted; to see him glorifyed?
Affection. Returne then, ô my dearest Redeemour, into thy rest; into thy heauenly Fathers bosome; into that glorie thou hadst common with him, by thyne eternall birth-right, before the world was yet made: for it is but iust that the innocent lambe which was slayne, should receiue power, and diuinitie, and wisdome, and strength, honour, glorie, and benediction &c. Be it euer farre from vs, my soule, to preferre the delightes of his presence, and the ioyes we take while we are drawen on by the odour of his oyntments before the accomplishment of his blessed pleasure (in what euer desolation) and the aduancement of his glorie.
THE SECONDE POINTE.
CONSIDER that tho not so much the consolations of God, as the God of all consolations, and the pure loue of him, for his owne infinite goodnesse sake, ought to be the cheife Christian motiue in all our actions, yet our mercifull God who best knew that man is all earthly, earth, and ledd by selfe interest, sutes his motiues to what we are, alwayes mixing the sweetes of consolations and our aduantage to moue vs to the loue we otherwise owe him. And therfor to solace the Apostles sadnesse he sayth: I tell you the truth, it is expedient (that is, aduantagious or profitable) for you, that I goe: for if I goe not the holy Ghost shall not come to you.
Affection. Let vs putt downe, my soule, for a most sure maxime in point of our spirituall progresse, that he is not Gods best seruant who seekes his will of God, in the continuall inioyment of consolations in our prayers &c. But he that desires that Gods will may be done in him by an absolute resignation in what drinesse and abandonmēts [Page 131] so euer. Let vs learne thē to leaue God for God, as here we haue occasion, and vndoubtedly the holy Ghost will come, and inhabite our disinteressed harts, and blesse them with more solide and substantiall aduantages.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
CONSIDER that wheras the holy Ghost proceeds from the Father and the sonne, it was but conuenient that the sonne should first be seated at the right hand of his heauenly Father, in the Throne of his glorie (according to that: the holy Ghost was not yet giuen because Iesus was not yet glorified) before the holy Ghost was sent, that he might be ioyntly sent from them both to poore man, as that best guift descending from aboue, consubstantiall, coequall, coeternall, with themselues, and well becoming their infinite Maiestie, and the excessiue loue of our deare Sauiour, by the merits of whose death that perfect present was purchaced.
Affection. It is but iust, my soule, that our eldest brother be first repossessed of his owne glorie which was his from all eternitie, before the younger, and adoptiue children, lay claime to their share, which is but his deare purchace, and free guift; who for a sure pledge of it, sends vs one equall to himselfe, to confirme in vs the hopes therof. Happie, thrice happie we Christians, to haue so powerfull a Mediatour in the Court of heauen, to preuayle with his Almightie Father for the sending of the holy Ghost, to comfort, instruct and confirme vs in all truth, taking vp his residence in the Temples of our hartes.
THE SECONDE POINTE.
CONSIDER, that as the donation, and mission of the holy Ghost, were the effects, and fruites, of the passion, ascension, and noble tryumphe of Christ, wherin he ledd captiuitie it selfe captiue; and in all of them glorified his heauenly Father; so is that holy spirit sent to glorifie the sonn, by teaching, clearing, and [Page 133] confirminge in the harts of the Apostles all that their diuine master had taught them belowe, and making these heauenly truthes, by their ministerie, tho otherwise, as farre aboue the reach of reason, as contrarie to the bent of flesh and bloode, powerfully spread themselues all the world ouer, and become the familiar and fattening foode, not of wise onely, but euen Idiotes and children too, wherby they are made more learned, then the proudest Phylosofer that euer liued.
Affection. O the admirable goodnesse of the Father, sonne and holy Ghost, who so graciously reueales the mysteries of Heauen to vs litle ones in earth. The Father sent vs his onely sonne to purchace vs that singular fauour at the price of his pretious bloode, which he willingly and ioyfully vndertooke, to teache vs the secreetes of heauen. And the holy Ghoste sent from them both, so absolutly confirmes our hartes in the beliefe therof, that poore illiterate pesants, doe not onely knowe more then greatest Phylosofers, but are readie to laye downe their liues in confirmation of that truth.
THE FIRST MEDITATION FOR THE FIFT SVNDAY AFTER EASTER.
THE FIRST POINT.
CONSIDER, that the poore beggar needes noe other inuitation to aske, then the knowledge and sense of his owne pouertie, and want; whence the rich of this world doe as litle vse, as litle neede, to intreate the beggar to aske an almes of him. But the riches of heauen, by an ineffable bountie, and graciousnesse, importunes vs, vs, as it were, to importune him, saying: vntill now you haue not asked any thing: aske and you shall receiue.
Affection. Alas, my soule, me thinkes the longe and certaine knowledge we haue of our owne miserie and want; and the daylie temptations we suffer, and relapses we fall into, should sufficiently inuite vs to [Page 135] haue frequent recourse to a bountifull giuer: but now at least being incited by the reproches he makes vs for not asking, let vs hourely run to those ouerflowing breasts of mercy and grace, least we may seeme gratis to loose our selues. Let vs, my soule, aske, seeke, knocke (that holy violence is gratefull to God) with as much importunitie, as we truly find necessitie.
THE SECONDE POINTE.
WHOM WE ARE TO ASKE.
CONSIDER, how stronge hopes we ought to conceiue of obteyning our demande, where the promesse is made in so great a latitude, and where such a sonne the wisdome of heauen, confidently sends vs to such a Father the eternall sourse of all goodnesse, plentie, and happinesse, which can neuer be drayned: to his Father and our Father: as we are taught by his sacred mouthe to beleeue and say: Our Father which are in heauen &c.
Affection. O daughter of Sion, ah my poore soule, why wilt thou wilfully perish, where such large and louing offers of grace and abundance is made to thee? What confidence may we not iustly haue of obteyning all things necessarie, when we are sent to the Father of mercys, and the God of all consolation, by his onely deare sonne who in obedience to his diuine will, putt downe, that plentifull price of his pretious bloud for the loue of vs? Be my faylings neuer so frequent, be my sinns in what number they will, at least from hence forth I will not forgett to call thee with Ieremie. Thou art my Father; the guide of my Virginitie.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
HOW WE OVGHT TO ASKE.
CONSIDER that our blessed Sauiour in these few words, instructs vs, not onely of whom we are to aske, to witt of his Father, but, how, or in what manner, to witt, in his name. If we aske of a Father, [Page 137] and that of an all-knowing, all-seeing Father: it ought to be done with the reuerence, humilitie, obedience, loue, and confidence of a child. If in the name of a sonne it ought to be done as that sonne vsed to doe it; saying with an absolute resignation: Father if it may be, if it be agreable to thy diuine will; if it be expedient for my eternall good; grant this or this &c. If otherwise, not my will but thyne be done.
Affection. Let vs then, my soule, in all our necessities and difficulties, addresse our selues to that omnipotent Father of mercyes, and all consolation: for none comes to the sonne vnlesse the father drawe them. But let it be in the name of his sonne Iesus; since there is noe other name vnder heauen giuen to men; wherin they must be saued. Let vs then humbly intreate that heauenly father, in the name, and by the merites of that most dearely beloued sonne, be it for thinges necessarie for the bodie or soule; but let it still be done with perfect resignation to his blessed will and pleasure, saying as we were taught by him; Father if it may be, let this or this be done, or this or this be taken away. Howbeit not my will, but thy holy will be done.
THE SECONDE POINTE FOR THE SAME DAY
What we are to aske.
CONSIDER, that what we ought to aske, is to result out of the same words of our Sauiour: Aske of my Father, in my name. We must aske then of a louing Father, we must therfor demande thinges sutable to his loue: his goodnesse will not giue vs a stone in lieu of breade, nor a serpent in steede of a fish: he will not giue vs poyson because, our follie likes it. We must aske of a Father who is the Kinge of heauen, we must not then aske earthly trash, which is vnworthy of his bestowing. Finally we must aske in the name of a Sauiour nothing therfor which is against our Saluation.
Affection. Run then, my soule, to that almightie Father in the name of that best beloued sonne. But be not peremptorie in our demands: wisdome better knowes, what it best for vs. If we aske of a louing father, lets aske with loue, not with feare If we aske of an Almightie father who has Kingdomes to giue: aske not for cottages [Page 139] trifles vnworthy of his giuing. If in the name of a Sauiour, things then which most conduce to our saluation: things which he himselfe taught vs to aske: that his name may be sanctified in all nations! that he may absolutly raigne ouer all hartes: that his holy will may be punctually performed here belowe as in the Court of heauen &c. Let vs aske that, my soule, and we shall neuer be confounded.
THE FIRST MEDITATION FOR THE THIRD SVNDAY AFTER WHITSVNDAY.
CONSIDER, the great mercy and myldnesse of Iesus, who did not onely graciously permitt publicans and publike sinners to approch to him, to heare his diuine word, &c. but he euen proued (by the parable of the lost sheepe, which men are wont to seeke with so much care) their Apologist or Aduocate, against the vncharitable [Page 140] murmurings of the proud and vnm ercifull Scribes and Pharisies, who looked vpon them, and him, with disdaigne.
Affection. Base pharisaicall pride be thou euer farre banished from Christian hartes who art still imployed to misconstrue mens best actions, and maliciously to turne them to their disaduantage: for what indeede was more sutable to a Sauiour, who was not sent to call the iust, but the sinners, as himselfe testifies, then to admitte them into his diuine companie, and mildly to couerse with them, to teach them the wayes of life? And what againe more cōfortable to the poore sinner, then to meete with so milde a Sauiour. Certes such graciousnesse, must needs melte wellborne hartes into teares, and make them pronounce with much hope: be mercyfull, ô God, to me a sinner.
THE SECOND POINT. FOR THE SAME DAY.
CONSIDER that a quite contrarie spirit appeares in these Doctors of the lawe, from that of the great Lawgiuer Christ. He comes from heauen, not to call the iuste, but the sinner, to pennance. They looke vpon them with indignation, and murmure against them. He admitts them not onely into his presence, and feeds them with his holy worde, but euen familiarises himselfe, and feeds with them: They keepe a loofe off from them, proudly pretending feare to be defiled by them, while they feare not to be vncharitably censuring both them, and him.
Affection. Neuer apprehend it to be pure zeale, and true pietie, but wicked Pharisaicall pride, to haue our eyes open, to pointe out such and such for sinners, to prie into their actions, to imploy our tongue to censure them, and to murmure against them. This is not the lesson which our mercyfull and mylde Master left vs [Page 142] but that which he reprehended in the Pharisies. Noe, but contrarily, he willed, such as were without sinne to throw the first stone at the sinner. True iustice, saith S. Gregorie, begetts compassion in our hartes, false iustice breeds detestation.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINTE.
CONSIDER, how our sweete Sauiour to animate poore sinners to pennance, doth not onely admitt them into his companie, eate with them, and pleade their cause against the Scribes and Pharisies; but doth further make appeare vnto them, by a familiar example (common to them, and all the world) of a shepharde that leauing ninetie-nine, that is the whole heard, seemes to imploy his greatest care to finde out, the poore sheepe which had strayd from the rest (he makes appeare I say) that this proceeding of his is so litle lyable to censure, that contrarily, it is [Page 143] h [...]ld most laudable, and is ordinarily vsed by euery one.
Affection. Take courage then, my soule, and all Christian soules, and approche confidently to our good Iesus. He comes not now a Iudge, but a Sauiour, a companion, an Aduocate, to pleade the poore sinners cause against the proude. God sent not his sonne into the world to iudge the world but that the world may be saued by him. He leaues the ninetie-nine iuste, that is, the whole troupes of the Angells, to seeke after poore man who had strayed, who had prodigall-like deboistly spent his substance in a forraine land, and without so strange a mercy had bene lost for euer.
THE SECONDE POINTE.
CONSIDER, againe in this parable of our blessed Sauiours, that the poore shephard, did not onely willingly leaue the ninetie-nine, to imploye; as it were, his whole selfe, and his care, to find out that one which was lost, but hauing found it, vsed, all sweetnesse towards it, [Page 144] not driuing or chaceing it home, but louingly loading it vpon his owne shoulders, and being returned home with it by calling all his friends to reioyce with him.
Affection. This deare Sauiour of ours, ô my soule, this carefull shepharde imployd himselfe wholie for our aduantage: to find vs out who had strayed into a land of vtter disproportion from him: and that not for a fewe dayes, weekes, or monthes, but euen for the space of thirtie three yeares: sweetly inuiting all that labour and are oppressed, to come to him, and he would refreshe them. He freely conuersed with sinners, pleaded their cause, and eate with them. Nay more, he loaded all our sinnes vpon his owne shoulders: and therfor he may most truly be said, not onely to haue ioyfully, and mercifully, brought backe the lost sheepe alone vpon his owne backe, but euen all that had otherwise perished eternally.
THE FIRST MEDITATION FOR THE FOVRTH SVNDAY AFTER WHITSVNDAY.
CONSIDER by how many wayes our Sauiour Iesus preaches to our soules, and how, by the example of the pious multitude, we ought diligently to heare it. Sometymes he speakes priuatly to our hartes by his holy inspirations. Sometymes againe both to our eares and hartes, by our Superiours, Pastours, Confessours, and spirituall bookes. Finally by the good examples of others, by infirmities, afflictions, &c.
Affection. Turne not, my soule, a deafe eare, to those heauenly exhortations, and inuitations. Let not that golden shewre of graces which streames downe from aboue fall fruitlessly to the ground through our deffault. They are the Euangelicall pearles which ought to be prised aboue all our [Page 146] substance. These the manna which ought to be gathered before the sun sett. These the seedes of glorie, which are to produce in our soules the fruites of eternall felicitie
THE SECONDE POINTE.
CONSIDER, that we often labour much, and aduance but litle, which happens either, because we labour by night that is without the light of Gods grace, being benighted by sinne: Or that we depende more vpon our owne industrie; then Gods gracious assistance: or finally because we labour for thinges which are not worth the labour, which are not permanent, which vanish away like a shadowe Such are all earthly things, when they are sought for themselues, not directed and vsed to Gods glorie.
Affection. Its in vaine, my soule, to ryse before the light. If sinne haue benighted vs, grace must leade vs, or els we wander in darknesse, and walke further from our fathers house. Begge it then earnestly, incessantly; haue present recourse to the Sacraments, to those streames of grace. [Page 147] It is refused to none who seeke it as they ought. Distruste in our owne force, which infallibly will fayle vs. Aske for things which are worthy of Gods giuing; such as tende to our saluation, and his glorie: not transitorie toyes which he leaues to his enemys; and refuses to his friends, in exercising mercy towards them.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINTE.
CONSIDER, that Peter and the rest who had laboured all night, and caught nothinge, while they wholy depended vpon their owne industrie and skill in fishing; as soone as they were taught by experience to distruste in their owne endeuours, and to expect Christs orders and tymes, with absolute dependance of his good pleasure, they were so farre from labouring in vaine, that they presently inclosed a huge multitude of fishes, and [Page 48] were, in a manner agreably oppressed with plentie.
Affection. We must not fayle to labour my soule, and to vse our vttermost endeuours (for this the God who indowed vs with witt, and industrie requires at our hands) howeuer they may not alwayes be answered with wished successe. But this done, lets stay Gods order, and pleasure and as absolutly depende vpon his prouidence and goodnesse, as though we had vsed noe endeuours at all, which without Gods assistance would proue vneffectuall to our purpose. Neither he who plantes is any thinge, nor he who waters, but God who giues increase.
THE SECONDE POINTE.
CONSIDER that Peter was so farre from ascribing the taking that vnexpected multitude of fish at one draught, either to his owne skill, or euen to the great credit he had with Christ, by whose power indeede that wonder was wrought; that contrarily he enters vpon it into himselfe, [Page 149] by reflection what he is, and what God is, and humbly falls downe at Iesus his feete, giuing all the glorie to him, and acknowledging himselfe to be a poore sinner, vnworthy of his presence.
Affection. Let vs, my soule, in all our achiuements, and progresse in spitit, learne a Christian behauiour of this humble sainte, and neuer ascribe any thinge to our selues, but to the good giuer of all good gifts; saying with the Psalmist: not to vs, ô Lord, not to vs, but giue glorie to thyne owne name: for if we began well, it was by the fauour of his preuenting grace: if we aduanced it was by the conduct of his concomitante grace: if we made any considerable progresse; it was he that wrought it in vs, who workes as well the will as the performāce according to his good pleasure, we being otherwise noe better then poore sinfull men. We are onely my soule the happie, free, or voluntarie instruments, which his mercy makes merite to receiue afterwards a crowne of iustice at his heauenly hands.
THE FIRST MEDITATION FOR THE FIFT SVNDAY AFTER WHITSVNDAY▪
CONSIDER, that the Scribes, and Pharisies, fasted often, to witt, twice a weeke; prayed much payd the tythes of all they possessed; gaue almes liberally; were verie conuersant in holy scriptures, and like great Rabbys interpreted them to the people: and yet Truth it selfe, Iesus Christ, who can neither deceiue nor be deceiued, threatens vs Christians, that vnlesse our iustice, vertue and perfection, be greater then theirs, we shall not enter into the Kingdome of heauen.
Affection. Alas my deare Lord, if this be put downe for an absolute and irreuocable Doome, pronounced by thy holy [Page 151] mouth; that vnlesse the iustice of vs Christians, doe abounde more then that of the scribes &c. We shall not enter into the Kingdome of heauen; what will become of vs, when we fall short euen of what they performe? for are not our prayers cold and full of distractions? Our workes of mercy as well corporall as spirituall verie fewe? our fastes rather suffered, then performed with feruour? And yet vnlesse our iustice surpasse theirs there are noe hopes of heauen for vs.
THE SECONDE POINTE.
CONSIDER that Christian iustice, and perfection, doth not indeede consiste in exteriour actions, though otherwise good of their owne natures, but take, their worth and excellencie, from the interiour intention; because all the beautie of the kinges daughter, the soule, issues from the interiour: If the intention, the eye of the the soule be simple, the whole body of the actions proceeding from thence, will be beautifull and agreeable. Nor are againe euery well meant action Christian perfection, but onely wayes to it, perfection consisting absolutly in the loue of God and our neighbour.
Affection. We are not then, my soule, so much to looke what we doe, as how it is done. Nor how good the action is in it selfe; as from what harte it proceedeth, with what puritie of intention it is done. God is not delighted with the sacryfice of our lipps, but of our hartes; and those too sett vpon that one necessarie thinge, charitie: from which all our actions ought to issue, and to her finally to tende: because true Christian perfection, and the plenitude of the lawe, is loue.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
CONSIDER, how sweete this lawe of loue is (wherin Christian iustice consists) and how deare it ought to be to vs all, since it prouides for all our aduantages. It setts not onely our life in assurance by saying: thou shall not kill: but euen striues to make our otherwise miserable [Page 153] liues, delightfull to vs, by forbidding anger, taunting and deridinge words, and all manner of vnderualuing one an other, intimated by the words Raca, and foole.
Affection. O how happie! how happie were we Christians, my soule, did we liue according to the prescript of this heauenly sweete lawe! O what a heauen should we finde in earth, were our actions framed according to the directions and precepts of our diuine Law-giuer. Our liues, our honours, our goodes and all were in an vndoubted safetie: and our soules would inioy a perpetuall saboath: while noe detractions ruinating neighbours fame would be heard: noe carying of ill reports to one another which is destructiue to brotherly charitie, would be vsed: noe contumelies, contempts and tauntes would be practised Labour the due obseruance of this lawe, my soule, and so blesse thy selfe with two heauens.
Consider how agreeable this brotherly charitie must needes be to our sweete Sauiour, since he doth not onely prouide safetie, and delight of our life while we obserue his holy Lawe, according to that [Page 144] how goode and delightfull it is, for brethren to liue vnanimously togeither but euen in case of transgression therof, for our perfect reconcilement to our brother and him: if thou offerest thy gift at the Altar and there thou remembrest that thy brother hath any thinge against thee leaue there thy offering &c. and goe first to be reconciled to thy brother, and then coming thou shalt offerre thy gift.
Affection. O most delicious and heauenly Law! O admirable goodnesse of God to poore man! Who so closely lincked his interests with ours, that if we be not right amongst our selues, we are not right with him. If we haue not peace with our brethren, we haue not peace with him. If any man say I loue God, and hates his brother, he is a lier, saith the beloued Apostle. Learne then to loue, my soule, whom thy exemplar Christ so much loues, that he chuses rather to want his owne proper worshippe, sacryfice, then that thy brother should want thy loue. Thy offeringes of thyne austerities, thy prayers, thy communions, will neuer proue gratefull to him, as longe as thou willingly harbours grudging in thy breast against that poore brother of thyne, for whom through loue he dyed.
The Meditations for this 6. sunday are the same with the 4. sunday in Lent. pag. 100.
THE FIRST MEDITATION FOR THE SEAVENTH SVNDAY AFTER WHITSVNDAY.
CONSIDER that we oft proue false Prophetes or teachers to our selues, and consequently our owne seducers, while we vse the fawning perswasion of our owne vertue and goodnesse drawen from outward apparances, from the barke, leaues, or flowres, that is, from the clothing of sheepe. Wheras we are taught by Wisdome it selfe that the true and certaine decernement of solide from seeming vertues, is placed in the fruites they produce; that is, the subduing of the great sinne pride; the mortification of our passions. Finally, the vanquishing of our selfe loue, selfwill, and selfe interest.
Affection. Lets then, my soule, diligently, and impartially examine our selues in pointe of our aduancement in these vertues, and so we shall beware indeede of false Prophetes, and be sure not to proue selfe-seducers. Doe we make it our businesse to subdue pride, which doth then most assault vs, when we most aduance in vertue? Are the passions which we obserue most to domineare in vs, brought lowe? Is selfe loue, and self-will, those pernicious sourses of all our miserie, vanquished? Is selfe interest subiected to the common good? Humbly hope then in our Lord, that all goes well with vs. If not, knowe that vertue is not yet solidly rooted in vs.
THE SECONDE POINTE.
CONSIDER, the good or bad fruites of the tree of our harte and thence we shall be able by the Euangelicall maxime, to decerne, whether. If we meete with grapes and figues, that is with mild and meeke thoughts, words, and [Page 157] comportments, know for certaine the tree is good, they are not the fruites of thornes, and brambles, marrie if we are true or false teachers or guides to our selues while we seeke for grapes and figues, we meete with thornes and thistels, that is with distaynefull bitter and sharpe thoughtes, words, and behauiour, know that the roote is depraued, the fruites viciated they are the productions of the badd tree, which cannot bring out good fruite.
Affection. Doe we, my soule, fast, watch, pray much? doe we discipline, vse great austerities, and communicate often They are indeede excellent meanes for the produceing good fruites: yet are they not for all that the fruites themselues. They are certainely the clothings of the sheepe: yet may a wolfe lye vnder them. Our fruite saith S. Aug. is charitie, see then whether coming from ours prayers &c. we finde our selues patient, benigne, without enuie without peruersitie, not puffed vp, not ambitious, not seeking our owne, not prouoking to anger, not thinking euill, not reioycing vpon iniquitie, but rejoycing at truth, suffering all thinges, beleeuing all thinges, hopeing all thinges, bearing all thinges: and remayne assured thence [Page 158] that our hart is right: and that we are happily tendinge towards our Beatitude.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINT.
CONSIDER, that euery reasonable creature, of what qualitie soeuer, is a vine, or tree; planted in the vineyearde, or orcharde, of Christ Iesus, against whom this dreadfull doome is pronounced: it shall be cutt downe, and cast into the fire) in case it answer not to his expectation, but in lieu of true grapes, yealde nothinge but wilde grapes: that is, in lieu of true and solide vertues thinke to pay with apparances, and in lieu of the sweete and agreeable fruites of charitie, yeald nothing but bitternesse, animosities, and auersions, amongst the citizens of heauen and Gods domestikes, who should but all haue one hart and one soule.
Affection. Let vs daylie, and diligently my soule, examine what fruites this tree of our hart produceth. It importeth noe [Page 159] lesse then a blessed or cursed eternitie. If sowre grapes; bitternesse of hart, enuie, emulation, dissension, ah then, Truth affirmes it shall be cutt downe, and cast into the fire. Alas it was not planted so, that such fruites should be expected from it. It was planted by the hand of God, watered which the pretious bloud of Chr. let nothing then but the sweet fruites of Christianitie proceede from it.
THE SECONDE POINTE
CONSIDER, that here the wisdome of heauen, in a few words layes vs downe the abridgement of all perfection and the blessed imitation of his whole life and passion; to witt, an absolute and louing resignation to the holy will of his heauenly father, as well in all that he did, as all that he suffered. I come not, saith that sweete Sauiour, to doe myne owne will, but the will of my father who is in heauen: the thinges that please him I doe alwayes: not as I will but as thou wilt. Fawning words, and Lord Lord may please fooles who desire to be [Page 160] flattered: but the actuall complying with the will of God, is onely gratefull in his eyes who sees hartes.
Affection. Let vs then, my soule, absolutly, and for euer, renounce our owne will; that disturber of our life, and depriuer of our rest, peace, and true libertie, and yeild it vp into the secure guidance of Gods holy will: hauing alwayes, vpon all occasions, in all our doinges and sufferings, in our harte and mouth: thy blessed will be done, my deare Lord and Master; who best knowes what is most behoofull for me. I am most willingly in thy holy hands; turne me, and winde me, when thou wilt where thou wilt, and how thou wilt, thatthy will and myne may be but one. Represse in me, ô Lord that vnhappie libertie, by which I am able to will any other thinge then what thou willest.
THE FIRST MEDITATION FOR THE EIGTH SVNDAY AFTER WHITSVNDAY.
CONSIDER that this rich man was God, the greate Maker, and Master of all the earth: and the Bailife, man, euery one of vs, be we Masters or seruants, rich or poore; who hold all that we haue of that great Land-Lord: the goods of our body; the goods of our soule, and those of fortune; all is his, and all proceeds from his bountifull hand: we haue the stewardshippe of them to worke therby our saluation; but the propertie remaynes still his.
Affection. Let vs not then, my soule, mistake our selues, apprehending that we are Lords and Masters, while we are but indeede farmers (and remoueable at pleasure) of what seemes to be ours. Be it farre from vs to vaunt with him in the Apocalipse, that we are rich, and inriched, and want nothinge: since indeede we are [Page 162] misers, and miserable, and poore, and blind, and naked. Let vs render humble thankes, that he permitts vs, with so much goodnesse, to make vse of what is his, and by the good management therof, to treasure vp for eternitie.
THE SECONDE POINTE.
CONSIDER that since we are not masters but Bailifes onely, and as such lyable to render accompt, how much it behoues vs to sitt downe, and obserue how we manage all the parts of our farme And first how are the goods of our bodyes imployed, as our health, our strength, our beautie, our fiue senses. 2. how those of our mynde; as our vnderstanding, our will, our memorie. 3. how those of fortune, as our moneys our Lands &c. Are not the first happly rather imployed to offend then please our good Land-Lord? Are not the seconde in lieu of conuersing aboue with the Angells, dissipated vpon vaine curiosities and follies? And are not the third, in steede of the purchace of heauen, mispent vpon iniquitie?
Affection. Alas, my soule, how often hath that actiuitie, strength, and bodiln beautie, while they made me gratefull in [Page 163] the eyes of men, rendered me disloyall, and disagreeable in the eyes of God? vpon what vnworthy obiects haue myne eyes bene frequently fixed? What vanities &c. haue not myne eares bene filled with? How ignobly haue those noble endowments of the soule, wherby we approche neere to the dignitie of an Angell, bene imployed vpon earth and earthlinesse? how prodigally haue we not spent our meanes to buy vanitie, and sinne, which was lent vs to feede the poore? Let's after this manner cast vp our accompts: and we shall find a strange waste we haue made of our Masters goods.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER how often our good Land-Lord cryes out to our eares and hartes by his word, his preacher, and priuate inspirations, reproching vs with the wasting of his goods, to make vs beware [Page 164] before we come to the rendering of the accompt indeede: graciously seeming, as it were vnwilling to surprise vs saying: what is this I heare of thee? nay, which I see in thee, with an all-seeing eye which cannot be deceiued.
Affection. Alas, my soule, deney it we can not▪ Our owne conscience, is as an hundred witnesses to vs. Such and such (reflecting in particular) wastes I haue longe made. The desires, and delightes of my harte, which should haue bene Gods part, I haue dissipated vpon imaginations and lyes; while thy word ô God stroue to breake through my deafenesse saying: Why doe you fall in loue with vanitie, and pursue a lye? Thy blessed inspirations were redoubled againe, and againe, reproching my disloyaltie; in such and such things &c. and I answered those heauenly inuitations, from tyme to tyme with a cold and vngratefull cras cras, to morrow and to morrow which were extended into monthes and yeares. I doubted not but that thy diuine eyes wete still fixed vpon me, and yet I feared not, while thou lookedst on, to mispend and dissipate what I knew was thyne.
THE SECONDE POINTE.
CONSIDER that at length our lease which is but for life, with our life is expired: and infallibly we shall heare: render an accompt of thy Bailifshippe. The noyse of our vnrulie passions would not permit vs to heare Gods word: his cryes were made to deafe eares: his diuine inspirations, the seedes of beatitude, fell vpon rockie or high wayes, that is hartes layd open to wordly vanities, where they tooke noe roote, and behold now, after so much pretious tyme mispent, we haue but a moment left to make our accompt in, vpon which an eternitie of blisle, or woe depends.
Affection. That dayes, and weekes, and monthes, and yeares, my soule, doe passe, is a thinge we all doe see, and know: nor doth tyme past euer returne againe; nor can we know how much more is to follow. Onely this we know that in this course of tyme euery one shall meete with his last moment: and in it, as sure as God's in heauen, we shall be obliged to render accompt [Page 166] of all the momentes of our life, of all in one. What would we not then doe, my soule, to cleare our accompt? And what should we not now doe, to preuent so dreadfull an expectation? Ponder it well and make resolutions accordingly.
THE FIRST MEDITATION FOR THE NINGTH SVNDAY AFTER WHITSVNDAY.
CONSIDER the greate difference there is betwixt the iudgements of men and those of God. Neuer did Ierusalem seeme to be in a more happie state, and more iustly to reioyce then when they receiued their Kinge, Iesus-Christ, withioyfull acclamations, and Hosannas, yet neuer drew it neerer to its ruine by putting Christ to an infamous death. They, spredd palmes and oliue branches out of tryumph: he, teares out of compassion.
Affection. Learne by this, my soule, to [Page 167] know what rate we ought to putt vpon the ioyes and iollities of this world, which are but ordinarily the forerunners of ruine to our soules; and haue true sorrowes following them in at the heeles. Nay though we receiue Iesus-Christ himselfe into the cities of our soules, with more glorious Hosannas, and spreading of branches, then with serious discernements of the dreade Maiestie we receiue, and the true fruites of charitie, we are but preparing for: Not this man (Iesus) but Barrabas: or tolle tolle crucifige.
THE SECONDE POINTE.
CONSIDER that the Ierusalem indeede vpon which our Saviour wept is our owne vngratefull soules, which often turne the abundance of Christs singular fauours to our greater condemnation. The greater benefits we receiue the greater gratitude we owe, and the greater punishment shall we vndergoe if we answer not to them accordingly. What ought he to haue done to his vinyarde his beloued Iewes which he did not doe by being borne and liuing among them, by his preaching, by his multiplyed miracles? [Page 168] And what fauours and graces haue not we too receiued from his holy hand?
Affection. O daugthers of Ierusalem, inhabitantes of Sion, forgett not to make continuall reflection, in what highth of honour you are placed. Gods free mercy did not onely extend it selfe, to call you to be Christian Catholikes, but euen to that which is more noble and deare, to be peculiar spouses of Christ, whose worke it is to cōuerse with him day and night. You haue not onely heard his wotd, and heard of his miracles, as did the Iewes, but your harts by a conquering grace was wrought to beleeue them. Beware you neuer permitt ingratitude to drye vp those fountaines of mercy. Remember that it was said to the fairest among women; If thou know not thy selfe, goe forth and follow thy fellowes &c.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
CONSIDER, that happly we Christians know but too much to doe solitle. Ignorance may some tymes excuse, [Page 169] but luke warmenesse, idlenesse, and negligence can neuer. We know what a deare price was putt downe at Ierusalem for our ransome: and what an inestimable reward is prepared for vs in the heauenly Ierusalem. We knowe what endlesse torments are threatened if we liue not according to the knowledge, and light of faith we haue. We know that this day is yet ours, an acceptable tyme, a day of saluation, wherin more may be done for a sith, a teare, a contrite and humbled harte, then can be purchaced by the prayers of all the saintes in heauen, this day of our life being once past.
Affection. And is it yet possible, my soule, that after all these wholsome and certaine knowledges, we still liue in a cold carelessnesse, as tho there were nothing after this life; either to be feared or hoped for? Is it possible that we dare idly spend this day of ours lent vs to worke our saluation in? and still make bold to take new dayes with God, which were neuer promised vs, for our couersion? Is there any of vs so resolute, as would not weepe were he assured that within three dayes he should be cited before the dreadfull [Page 170] Tribunall of a wrothfull Iudge, and yet while we haue but one daye we can call ours, or one present houre according to S. Paule we dare passe it in laughing, languishing, sleeping, &c. which leade to death: and be like those hazardous soules who spend their dayes in delights, and in a moment descende into Hell.
THE SECONDE POINTE.
CONSIDER that our B. Sauiour declares, that the cause of the vtter destruction of Ierusalem, was, because they did not know, that is, through ingratitude, obstinacie, and blindnesse, they acknowledged not the speciall fauour of hauing the son of God sent to them in person, to visite them, to make them heare his sacred word from his owne mouth: to worke multitudes of miracles in their sight &c.
Affection. Alas, my soule; I feare we know but too much, to performe so litle as we doe. Ah! the seruant who knowes [Page 171] the will of his Lord, and doth it not, shall be beaten with many stripes. And dare we deney that we knowe his will to be our sanctitie: and that we ought to be perfect as our heauenly Father is perfect? and yet how coldly doe we creepe on in that way? Haue we not frequently had the honour of his heauenly visites; heard his sugerred words; and experienced in our deade soules the miracles of his grace? Ah my soule, let vs diligently call to mynde the tymes of those gracious visitations, with the thankfulnesse of our whole hartes, and singe those sweete mercyes for euer and euer.
THE FIRST MEDITATION FOR THE TENTH SVNDAY AFTER WHITSVNDAY.
CONSIDER in this Parable the true discription of a proud Petitioner, or rather of one that goes not so much to the Church to pray [Page 172] as to prayse himselfe. He gaue God thankes indeede, but with taking a vaine complaceance in his giftes, esteeming himselfe so rich that he asked noe more, nay he euen insulted at the poore publicane who asked. He is not like the rest of men (excepting none) extortioners, vniust, adulterers: nor is he like that publican, wherin he addes rashe iudgement to his pride. In fine halfe the lawe is but declining from euill, and all that, if you beleeue him, he has performed.
Affection. Beware, my soule, of this proud prayer, which prouokes Gods wroth vpon vs. What haue we of grace or nature which we haue not receiued? and if they be Gods gifts why doe we vainely glorie in them, as though we had not receiued them? Why doe we glorie in them, and preferre our selues before poore sinners, whom we looke upon with disdaigne, who are, happly farre better then we in the sight of God. Let such as stand looke that they fall not. Let our eyes be fixed vpon our owne defects, leauing God to iudge our neighbour, to whom he stands or falls.
THE SECONDE POINTE.
CONSIDER that pride still ascends, and gaynes ground. The Pharisie had alreadie, in his owne esteeme, freed himselfe from all stayne of sinne, what rests for his pride but to preach his owne vertues, that so Christian iustice might appeare accomplished in him. I faste twice a weeke, saith he, I giue tithes of all I possesse, not of the fruites of the earth onely, according to the prescript of the lawe, but euen of all without exception.
Affection. Looke vpon this vaine boasting, my soule, with horrour, and carefully striue to auoyde that dangerous shelfe of presumption, vpon which so many apparently deuoute soules perish. What euer good workes we doe: how vertuous resolutions soeuer we make; finde we neuer so much feruour, facilitie, and spirituall delight in the practise of vertue and goodnesse, let vs still distruste in our selues, hartily acknowledging that we are nothing, we haue nothing, we can doe [Page 174] nothing of our selues, not so much as thinke one good thought, but all our sufficiencie is from God: hauing all-wayes in our mouthes with the holy Church: Deus in adiutorium meum intende: Domine ad adiunandum me festina.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINT.
CONSIDER, in this poore Publican, the perfect picture of a true penitent. He stands a farre off, as iudging himselfe vnworthy to come neere the Altar: he dares not so much as lift vpp his eyes to heauen: because shame and confusion had couered his countenance to haue offended so great a Maiestie: he knockes his breast, where sinne was conceiued and seemes to take reuenge of himselfe. He beseeches God to be mercyfull to him a sinner, exposing his miserie onely, for Gods mercy to magnifie it selfe vpon.
Affection. Let vs not, my soule, be ashamed to learne of this poore publicane [Page 175] what dispositions we ought to bringe with vs, when we goe to sue to the dreadefull maiestie of God for remission of our sinnes. Nay rather let vs blush, that after so longe practise in spiritualitie, we fall short of that poore sinner: after so much light; so many heauenly inspirations; so many helpes and assistances which he neuer had. And yet while our eyes lye open to euery distraction, his, with confusion are fixed vpon the ground, not daring to looke vpon the heauens: he takes reuenge vpon the breaste wherin sinne was conceiued; and makes humbly confessed miserie alone pleade for mercy.
THE SECONDE POINTE.
CONSIDER, the contrarie effects of the farre contrarie proceedings of the proude Pharisie and humble Publican. The Pharisie came with his hart full swolne with proud iustice, and returned with his hands emptie. The publican came loaden with humble iniustice; and an emptie hart, and he returnes with his hands full, and is iustified. The Pharisie preaches his owne [Page 176] iustice, innocencie, and vertues, and yet returnes humbled. The Publican, is so farre from pretending iustice, innocencie or vertue, that he pleads onely his pouertie and sinfulnesse, and relyes wholy on Gods mercy, and he returnes home exalted.
Affection. Let vs, my soule, haue as high conceipts as we will of our owne aduancement in vertue, and good actions, pride will neuer preuayle with God; nay it will insensibly leade vs into confusion: God alwayes disperses the proude in the conceipt of his hart: and exaltes the humble: Those, he sends away with emptie handes: these he replenishes with good thinges. For loe the poore vnderualued, despised Publican, who found none of his owne iustice, but his true pouertie and miserie to pleade his cause, returnes iustified: while the Pharisie is sent away with confusion.
THE FIRST MEDITATION FOR THE XI. SVNDAY AFTER WHITSVNDAY.
THE FIRST POINTE.
CONSIDER, in this deafe and dumme man (cured by our Sauiour in his passing by sidon &c.) the miserable condition of a poore soule, which happens often to be both deafe and dumme too. The greatest commerce that poore man hath with heauen, is either by speaking or hearing. I will speake to our Lord though I be but dust and ashes. Abraham speake ô Lord for thy seruantheares. Psal: When the soule falls then into such a lythergie that it neither lists to speake to God by prayer: nor to heare God speake to it by his preachers, alas in what a lamentable state it is!
Affection. Ah, my soule, if thou be'st so vnhappie to fall into so dangerous a desease, [Page 179] that thou hast neither list to pray, nor gust in prayer, nor yet inclination to heare, or reade the word of God, wherby the soule should be strengthend, and nourished, fayle not to testifie to thy brethren, by sighes, and sobbs, and teares, that thou lyest sicke of the palsie, and art sore tormented. Procure, at least, some good soule to goe thy errand for thee, and signifie to our mercyfull Sauiour in what a sadd condition thou art, as did the good Centurion for his seruant. Thus doe, and confidently hope for assistance in Gods good tyme.
THE SECONDE POINTE
CONSIDER, that we are taught by these good people how we ought to behaue our selues towards our distressed brother. They did not onely bringe him to our Sauiours presence, but they sue for him, and preuayle with that God of pittie to touch him with his holie hand and soone after to cure him.
Affection. O my soule, how our deare [Page 179] Lord loues that brotherly loue! They noe sooner bring this distressed brother of theirs, and interceede for him, but that mercifull hart is touched with compassion, and blesses them and him with the effects of their labours: and prayers: for his eares were opened and he spoke right. Let vs hence learne neuer to feare to leaue the dearest deuotious we haue, to afforde offices of brotherly charitie to our afflicted brother. What we doe to them in qualitie of brothers of Christ, we doe to Christ.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINTE.
CONSIDER, that Christ tooke the Dumme man apart from the multitude, before he perfectly cured him; to teach vs that there is noe better way to cure our neighbours or our selues, in case of our spirituall deafnesse and dumnesse, then to quitt the multitude, and to betake vs to some holy retreate. There will Christ speake loude enough to be heard by the [Page 180] deafest eares: there will he make the tongues of the dumme speake loude enough too, to be heard by him, there will the cure be absolutly wrought, the eares being immediatly opened, and the string of the tongue being loosed.
Affection. I will leade her (the faithfull soule) into the wildernesse, and I will speake to her harte. The wildernesse, my soule, where our deafenesse ought to be cured, is our chamber or Celle. There the world is silent, and breakes not our heades with its idle tumults and rumours, but leaues God his turne to speake. There he breakes through our deafnesse: saying, not to our eares, but to our hartes; I, not the world, am thy saluation, and sayes it so that we heare it. There it is too, that he makes our dumnesse speake vnto him, saying: O deare Lord thou haste made me to thy selfe, and for thy selfe, and thence it is, that wander where I will, I: am at vnrest and euen wearied out till I returne to thee. Thou hast made my soule capable of thy immensitie, and noe lesse thinge then thy selfe, can, or shall euer saciate that large capacitie. Da mihi te, redde mihi te.
For this will I day lie crye
THE SECONDE POINTE,
CONSIDER the exceeding gratitude of those good people for a temporall benefit; and that done not to themselues neither; but to their neighbour; while we hardly take notice of so many spirituall ones done to our selues euery day. They, though otherwise commanded to tell noe body: cannot conteyne themselues, but they crye it out to euery body, with ioy and wonderment, freely publishing, that he doth all thinges well, making the deafe to heare, and the dumme to speake.
Affection. O my Lord, my life, and my dearest delight, what is any man able to say of thee bearing any proportion to the multitude of thy mercys shewed to man? shall we therfor be silent? ô noe, for woe be to them who are silent in thy [Page 182] prayse, since euen they who speake most therof, may be acounted to be but euen dumbe. I am my deare Lord thy redeemed slaue; thou haste thundered through my deafenesse, and broken my bonds asunder; Let my harte, and my tongue praise thee, and let all my bowells say; ô Lord who is like to thee? say therfor, my soule, if I forgett thee, let my right hand be forgotten: let my tongue cleaue to my iawes if I doe not remember thee; and place thee in the begininge of all my ioyes.
THE FiRST MEDITATION FOR THE XII. SVNDAY. AFTER WHITSVNDAY.
THE FIRST POINTE.
CONSIDER how great a Blessing it was indeede for a companie of poore fisher men to behold God incarnated: fimiliarly to conuerse with him: to discourse with him in a friendly manner: to [Page 183] sitt at table and eate and drinke with him, to be the hearers of the sacred words which streamed from his diuine lipps: to be companions of his labours &c. To see him in earth a milde Emmanuel, whom the Cherubins and Seraphins adore with trembling in heauen.
Affection. Certes, my soule, this was a great blessing; and a thinge ardently breathed after by the Patriarkes and Prophetes, who cryed out: come o Lord, and delaye not: come and pardon the sinnes of thy people, come and saue man, whom thou didst make of claye. I would to God thou wouldst burst the heauens and descende: and yet this happinesse was not granted them; while we Christians inioy that or a greater. For though (as S. Chrysostome comfortably saith) we haue not the happines to be hold his forme, and figure; his apparell &c. Yet we see him, we touche him, we eate him. O my soule, what a singular honour is this, to be fedd with him, to be vnited to him; and to be made one body of Christ, and one flesh.
THE SECONDE POINTE.
CONSIDER that tho those good Iewes (the Apostles) to whom the sonne of God was especially sent, had a benediction of preference, to haue seene him in person; yet was there another, noe lesse meritorious, left for vs poore gentiles of seeing him by faith, attested by the same Truth: Blessed are they who haue not seene, and haue beleeued: for there, saith Gregorie, faith hath more merite, where humane reason produceth noe euidence.
Affection. Howeuer, my soule, the preference of seeing our Sauiour in body visibly may seeme a greate happinesse, yet it is not therin, that the happinesse of a Christian doth consiste, but in that he beleeues by a firme faith, him whom the Apostles saw, to be truly the sonne of God: and by so beleeuing begins to hope in him, and to aspire to his loue: since, according to S. Augustine, it is the dutie of a faithfull man to beleeue what he sees not, that by the merite of that faith, he may hope both to see, and loue.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
CONSIDER that this question of this Doctour in the lawe: Master what must I doe to possesse life euerlasting? may putt vs in mynd, that to appeare wise and carefull of our saluation, we often putt questions to God and man, saying: what are we to doe to aduance in perfection: to be truly vertuows, to attaine to life euerlasting &c. wheras without asking, we know it well enough: for doe not we read in the lawe? are we not all taught in our Catechisme? Thou shall loue the Lord, thy God, with all thy hart with all thy soule: and thy neighbour as thy selfe.
Affection. Noe, my soule; let vs not wilfully feyne to be ignorant of what we knowe. Nor knowing it, seeke for some new perfection. The thinge commanded by God, (by the obseruance of which we are to liue euerlastinglie) is neither aboue vs, nor farre off from vs. It is not placed aboue the heauens, or beyond the sea's; but is verie neere vs, in our mouth [Page 186] and in our hart. Thou shalt loue the Lord thy God, with all thy hart, with all thy soule, and thy neighbour as thy selfe. Ah, saith louing S. August. had it not bene enough to haue permitted me the honour of louing thee: but thou must commande it: yea and threaten me, huge punishments if I doe it not. Ah deare Lord were it not the worst of punishments, to be prohibited, or depriued of that loue?
THE SECONDE POINTE,
CONSIDER that tho that greate Doctour of the lawe asked a question where he had noe doubt as he was forced to acknowledge (for he redd in the lawe and knew well, that to liue, he was to loue God aboue all thinges and his neighbour as himselfe) yet still he has another doubt to putt, to witt, who is his neighbour? To which our Sauiour in effect answers; not Iewes to Iewes onely, but Iewes to Samaritons too, and Samaritons also to Iewes; that is, according to S. Augustine, euery man is neighbour to euery man: for we ought to vnderstand him to be our neighbour, to whom we owe workes of mercy, in his present or future want: as he too the like to vs, in like necessitie.
Affection. Let then the accompt of our neighbourhoode, my soule, and our loue to the same extend it selfe to noe lesse a compasse then the boundes of the whole world: Let vs loue, that is, doe well to, speake well to, wishe well to all men, of what condition, profession, religion, and nation soeuer they be. Let vs pray for Turke, Iewe, and Gentile, least in thinking to hate an enemye, we indeede may hate a friend; the Turke happlie in Gods diuine prescience beeing neerer to him then we. Let this, saith the louing S. Audgustine, be thought vpon; let this be meditated; let this be retayned in memorie let this be done; let this be fully accomplished.
THE FIRST MEDITATION FOR THE XIII. SVNDAY AFTER WHITSVNDAY
CONSIDER in these corporall Lepers, how spirituall Lepers ought to behaue themselues to procure their cure. They stay not till they be called; the horrour of what they suffer is a sufficient spurre to them. They come in troupes, and waylay him from whom they hope for cure. They stand a farre off, esteeming themselues infectious, and vnworthy to approche. They crye out with a loude voyce, without specifying their desire, knowing well that their loathsome out-side speakes that, with more force and pittie to their Master Iesus, to whose mercy they leaue themselues.
Affection. Ah, my soule, doe we vse [Page 189] this promptitude in pointe of our leprosies, or other spirituall deseases? or rather doe we not vse, a quite contrarie proceedinge, while we daylie heare redoubled in our eares (loose the bands of thy necke, ô captiue daughter of Sion. How longe wilt thou be heauie-harted, and loue a lye?) and yet we sleepe on: and yet while we liue in a loathsome languishment, we seeke some more tyme to remayne vnhappie Doe we crye out with loude voyces, or rather so lowe and faintly as tho we feared that God should heare vs, and cure vs too soone? a miserable condition wherin the great S. Augustine sometymes found himselfe, and pittifully lamented it. Ah, my soule, if we be so miserable, as not yet to be in tearmes to begge hartily for our perfect cure, let vs not fayle, at least, to laye open the masse of our vniuersall miserie, before the eyes of our most mercyfull Lord, to pleade for mery.
THE SECONDE POINTE.
CONSIDER that we all are weake and miserable enough, to haue fallen, or to be subiect to fall into spirituall leprosies, by the infection of sinne, which [Page 190] conueys its poyson all ouer the whole body of our actions: to witt by pride, enuye, hatred, want of right intentions, duplicitie of hart, which depraues all our best workes, and deriues an vniuersall deformitie or leprosie vpon vs.
Affection. Alas, my poore soule, this leprosie is but too ordinarie, how litle soeuer vnhappie man seemes sensible of it: nor finds it any cure, saue from the hand of God alone. Let vs euery one lay his hand vpon his owne hart, and impartially acknowledge the truth. Why are we disquieted and troubled vpon smale reprehensions, and vnderualuings? marrie because the Idol pride which we haue set vp in our owne hartes is not equally adored by others. Is pride there then? her sister enuie is not farre absent; and thence we are greeued at our neighbours good and excellencie. And if pride and enuie, the Diuells eldest daughters be present, hatred their youngest sister is at hand to wishe euill and doe mischeife. To these are our intentious suted, and duplicitie vsed to couer all deformities, Vse diligence my soule to subdue all sinne, yet let our most vigilant care be imployed, [Page 191] to stifle this hellish broode, by earnestly begging of the diuine mercy, that humilitie and charitie, those heauen-bred sisters, may quite destroye, Pride, enuie and hatred in our hartes.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINTE.
CONSIDER that, with what euer care and diligence we seeke for Iesus at what distance soeuer we stand a loofe from him out of a sense of our owne vnworthynesse: how loude soeuer we crye, and how humbly soeuer we disclose our sores, it often happens that we are not presently cured, but are sent to the preistes to discerne betwixt leper and leper, and by that meanes we are made cleane. It is happinesse enough for a poore sinner that he is graciously looked vpon by a Sauiour and told by him what he is to doe for his cure.
Affection. Beware, my soule, of euer prouing so audacious as to prescribe to Iesus, either the manner, or tyme of thy cure, be it of what corporall or spirituall desease soeuer. Feare not to begge of the diuine goodnesse what we find we want, especially thinges appertayning to our eternitie. But hauing performed rhat dutie, lets humbly and willingly leaue the rest to Gods sweete disposition. The diuine S. Paule, blushed to find himselfe subiect to the stinges of the flesh, and he frequently petitioned to heauen for the cure. Yet his answer from God was not his deliuerie, but my grace is sufficient for thee. Which he receiued with so much resignation and satisfaction, that he did, not onely suffer his infirmities willingly, but pleased himselfe in them, but euen gloried in them; because he found indeede that vertue was perfected in infirmitie, and by that meanes Christs vertue, humilitie, did inhabite his chaste soule.
THE SECONDE POINTE.
CONSIDER, that though ingratitude is alwayes odious to God, and man, yet is it neuer more sensible, then when many benefits are done freely to many, and that without any preceedente desertes: especially when it is found in those, who by preference were loued and caressed before and aboue all the rest. So it happens in this dayes Gospell. Ten were cured; and one onely returned to giue thankes. Ten were cured, wherof nine were Iewes; his choysen people; amongst whom he was borne; with whom he conuersed; to whom he preached; before whom he wrought so many miracles; while yet one onely stranger, a poore Samaritane, comes backe with his mouth and harte full of thankes giuing.
Affection. May we not feare, my soule, that this sadde reproche of ingratitude, may be more iustly made by Iesus Christ to Christian hartes, then to those aboue mentioned to whom he saith were not ten [Page 194] made cleane? and where are the nine? There was none that returned, and gaue glorie to God, but this stranger. Where are the nine? to witt the Iewes whom I mome fauoured? Where are the nine? to witt the preists and religious who haue yet shared more deeply in my fauours? Answer my soule, and tell where they are. They are the first in dignitie. And will they proue the last in their acknewledgements? They are a regall preistoode; citizens of the faintes, and Gods domestikes. And shall the gratitude of strangers teare heauen out of their handes? The vnlearned cryes out the great S. Augustine, snatch heauen away from vs, while we with our learning walowe in flesh and bloode!
THE FIRST MEDITATION FOR THE XIV. SVNDAY AFTER WHITSVNDAY.
FIRST POINT.
CONSIDER that as it is impossible for a man to serue two Masters, so it is most vniust to serue any more then one. [Page 195] We are wholie his by creation: his by conseruation: and wholy and absolutely his by redemption, wherin he bought vs, his slaues, at the price of his pretious bloode. To whom then can any of our seruices be due, but to him alone who purchaced vs at so deare a rate?
Affection. O God, I am thy seruant, I am thy seruant, and the sonne of thy handmayde, the Catholike Church. It was thy selfe, and noe other, who broke my bands in sunder: It was thy selfe who tore in peeces the handwriting of our condemnation, and nayled it to the crosse: It was not with corruptible thinges neither, as gold and siluer, that thou paydst my ransome, but with the immaculate blood of the tender lambe who dyed for vs. I will therfor sacryfice my selfe and all my seruices in a holocauste of prayses to thee. Let my harte prayse the, let my tongue prayse thee, let all that is within mee say: ô my deare Lord and master, who is like to thee?
THE SECONDE POINTE.
CONSIDER that our Sauiour by the impossibilitie of seruing two, inferres the necessitie of seruing one master onely, and by that one againe, he leads vs to his diuiue vnitie, by which alone we can be made eternally happie with him, according to that of S. Iohn: Father, as thou art in me, and I in thee, so let my seruants be but one in vs. And if one Master, and one seruant, by meanes of this diuine vnitie, one seruice, one intention of seruing him alone, of louinge him alone, of adoringe him alone, as being truly his Vassalls.
Affection. O my deare Rabbony, let the intention of all my poore seruices be for thee alone, that I may therby run on a pace towards thy holy vnitie: that so my beloued may be myne and I wholy his: and that I may esteeme it my onely happinesse, to adheare to my God, and to loue that one necessarie thinge, the God of my harte, and my parte for euer: whom to serue is truly to raigne. O Iesu bannish [Page 197] from my hart all the loues which deuide it betwixt thee and the world: that it may serue and loue thee absolutlie, in all tymes, and places.
THE SECONDE MEDITATION FOR THE SAME SVNDAY AFTER WHITSVNDAY.
THE FIRST POINTE.
CONSIDER how our B. Sauiour, labours, as it were, by force of arguments to free vs from immoderate care and sollicitude about our meate drinke and clothes. And thus he vrges. Your life; and your body which you haue by my free gift, are of more worth, then meate and clothes; if then, I giue you what is greater, why should you doubt of receiuing what is lesse? Againe; the foules of the ayre, and the flowres of the field are prouided, with feathers to clothe them, and fitting nourishment to releiue them, much more man then (concludes [Page 198] our Sauiour) who is the Lord and Master of them all.
Affection. Let a diligent and moderate care my soule, be vsed in all thinges, but let inordinate care and sollicitude be banished from that Christiā harte which should be wholie free to seeke Christ, his iustice and his Kingdome. Those other thinges may be sought too, but with moderation, with iudifferencie, without distrust of that great prouidence, which doth furnish necessaries for farre lesse cansiderable thinges. Let them be sought as thinges to be vsed in the way, not to be inioyed, not to take vp our thoughtes, and ingage our hartes, which must be reserued as a place for our Lord, and a tabernacle for the God of Iacob.
THE SECONDE POINTE.
CONSIDER that our Saniour goes still on, to breake downe our sollicitude and selfe confidence, that our cheife dependance may be of his diuine prouidence; not in our owne. First by reason [Page 199] of the litle power we haue, being not able to adde one inch to our stature: secondly because by that strange sollicitude, we should be like the heathens who seeke the same thinges. Thirdly because therby we forgett our owne happie condition of being children to an almightie Father, who knowes that we neede all these thinges.
Affection. To depende vpon our selues my soule, is to depende vpon miserie, and pouertie, and to fayle in our expectation and hope in our Lord, and pray to him, and thou shalt be fedd in his riches. There is noe want to those that loue him. We haue a good father, who is all-seeing and knowes what we wāt: who is all-powerfull, and able to giue it. Let vs be good children then, and intirely confide in his fatherly prouidence: he loues vs; nor doth he loue, and forsake. Nay, saith that deare father of ours, I will not leaue you orphants.
THE FIRST MEDITATION FOR THE XV. SVNDAY AFTER WHITSVNDAY.
THE FIRST POINTE.
CONSIDER that though God is iustly admirable, and ought most iustly to be admired in all his workes: yet it happens almost generally by mans stupiditie and dulnesse, that he is more admired, magnified, and praysed for things lesse admirable, while greater thinges are past ouer with litle consideration. One younge man is here restored to life, and the whole multitu de who accompaigned the corps, magnified God, publishing that a greate prophete was rysen amongst them, and that God had visited his people. Thousands are daylie restored to the life of the soule by verrue of [Page 201] the Sacramentes of Baptisme and pennance, and litle notice is taken of it.
Affection. Aye me, my soule, we are but litle ones, and thence we speake as litle ones, we vnderstand as litle ones, we thinke as litle ones, our thoughtes reach litle further, then our eyes are able to see, and by them we frame our iudgements, not by the light of faith. And thence it is that we more magnifie God for some temporall blessing, as deliuerie from sicknesse, danger, or death, then for multitudes of mercy which we daylie experience. And more admire and loue him, vpon the deliuerie of one body from a temporall death: then a thousand thousand soules, by his grace, from an eternall death.
THE SECONDE POINTE.
CONSIDER that as gray heires, length of yeares, and frequent infirmities, doe daylie and hourely threaten the old man, that he cannot liue longe: so frequent experience ought to assure [Page 202] vs, that young men may, and often doe, dye soone, yea in the verie flowre of their age; as did he here, being the onely sonne of his mother, whose corps was caried forth. Wherin all her hopes of a successour fayled: and howeuer he might haue fedd himselfe with the expectation of a rich inheritance, all that falls to him from his poore mournefull mother, mounts to noe more, then her comfortlesse teares, which fall fruitlessly to the grounde.
Affection. For an old man to promise himselfe longe life, is a thinge worthy to be laughed at: so farre hath old age robbd him of all rationall hopes! And for a younge man, be he neuer so younge, to giue himselfe assurance of a longe life, deserues to be wept at. Let noe man thinke he can make a league with death. Youth is noe proofe against it. Nay it is euen farre more subiect to innumerable dismall occasions therof, as daily experience puts vs out of doubt. What are we to doe then, my soule, but to banish all assurance of life from our thoughtes, and so to liue as though we were euery houre to dye; hearing continually with S. Hierome, [Page 203] the trumpet sounding: Arise, ô yee deade, and come to iudgement.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
CONSIDER that a day will come (God onely knowes how soone) when the soule, which now animates this body, shall be driuen out, and the poore senselesse lumpe shall be left; to be brought forth, as this young mans was, to be accompaigned to the graue by some number of friends, who happly may bestowe some fewe teares, or smale commendation vpon it, before they throw that vselesse and loathsome masse into the ground, which some tymes had bene ouerualued at an vniust rate both by our sel-and others, as now it too plainely appeares.
Affection. This day, my soule, will as surely arriue, as it is sure that man is but man; that is, a subiect of corruption and death, to witt, it is decreed in the supreame [Page 204] Court that men shall once dye. That is the immortall soule shall be separated, from this body of earth, which did ouerloade itt, and incline it to earthlinesse. This masse of corruption was it, which we so pampered, so cherished, so adorned, so admired, and loued to heare admired by others. And loe now a tender mother, will giue noe longer lodging to it, tho it be all that's left of her onely child, but brings it forth to be cast into the earth.
THE SECONDE POINTE.
CONSIDER that we reade in the Gospell of three sorts of deade bodyes, restored to life by our Sauiour, which perfectly represent three kinds of soules deade by sinne. That of the Archsynagogues daughter, who was truly deade, but was not yet caried forth. Representing a soule who consented to mortall sinne in thought, without any exteriour action. That of the widowes onely sonne who was deade and caried forth, expressing one who did not onely consent in thought, but performed it in effect. Finally that of Lazarus, who was foure dayes deade, and began to be corrupted? [Page 205] pointing out the soule which is not onely deade by sinne, but euen deade and buried, in the badd custome of sinning. All which not-withstanding our Sauiour was mercyfull, and powerfull enough to rayse to life.
Affection. Haue we then, my soule, pleased our selues in thought, and consented to what wisdome prohibiteth. Hope in gods mercy, and by his assistance this death will rather proue a sleepe, then death it selfe: the Mayde is not deade but she sleepes. Or haue we bene vnhappie enough, to haue committed in worke what pleased vs in thought? all hope is not yet past, the deade man is not yet buried. God has power enough to say. Younge man I say to thee ryse. Or are we happly so extreamely miserable, as not onely to haue offended in thought, and worke, but euen to be deade, buried and corrupted, in a longe and dissolute custome of sinning. Enter not yet into despaire neither, Lazarus who stunc ke in his graue is raysed to life. God neither wants goodnesse, nor power to pardon, so we haue resolution, by his grace, to quitte our ill wayes &c.
Resolution. Lets run ouer our life in the [Page 206] bitternesse of our harte: humble our selues vnder the powerfull hand of God: and incessantly begge for pardon, for what is past, and grace for the tyme to come
THE FIRST MEDITATION FOR THE XVI. SVNDAY AFTER WHITSVNDAY.
CONSIDER that the Parisies inuited our Sauiour Iesus Chr. to dinner, not so much out of respect to him, as with a malicious intention to prie into his actions, and to obserue his words, and comportements to censure him. Whence we may gather that it is not the spirite of a Christian, but the proude and malicious humour of a Pharisie, to leaue the care of our selfe, (as being in selfe conceipt aboue the pitch of other men) to obserue the words and actions of our neighbour (which concerne vs not) especially those which are the worst, or by our malice we turne to the worst.
Affection. Let vs not trouble our selues my soule, with what concerns vs not. Euery one stands or falls to himselfe. Euery one shall be iudged according to his owne, not his brothers workes. It behoues vs then, to haue compassion of him, and to pray for him, not to censure him. Nay rather let vs turne our zeale, where it ought to be imployed; to weepe vpon our selues, and our owne deffaults. That poore sinner whom we reprehend, is a sainte (for any thinge we know) in the sight of God.
THE SECONDE POINTE.
CONSIDER, that though our B. Sauiour, who sees into the hartes of men, knew well enough with what a blacke designe he was inuited by the Pharisies, yet he disdaygned not for all that, to goe among them, to doe the worke of his heauenly father; by miracles to proue who he was; by wisdome to confound their craft, and by patience and myldnesse to subdue their malice.
Affection. Let vs neuer, my soule, cease to doe God's worke, and our dutie, to glorifie his name, vpon the apprehension [Page 208] or euen knowledge we haue, that the peruersitie of others may but make an ill vse of it. By saying and doing what belonges to vs, we saue our owne soules, which is our greatest dutie. And with all we giue good example and sowe seeds of vertue for others. In God's good tyme they will sproute vp, and produce wished effects. God is a hammer which teares rockes a sunder. Let vs neuer fayle to sowe and water, leauing the increase to his blessed prouidence.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
CONSIDER that we are all inuited to the mariage of the Lambe: and the way to arriue happily at it, is, the imitation of his wordes and workes, by whose goodnesse we are inuited to it. Pride was the great sinne he came to decrye. Affecte not saith he the first place: but learne of me who am mylde and humble of harte. All his life, from the crybbe to the Crosse, was humble and abiecte. He was discribed [Page 209] by his Prophete to be the last of men: Finally he humbled himselfe, being made obedient euen to death, and the death of the Crosse.
Affection. This is the way to heauen, my soule, which Christ marked out to vs, nor is there any other: who takes not this way runs quite countre. The abiect way of the Crosse, is the way to the crowne of glorie. Pride can neuer ascende with humbled Christ. Our ambitionating of the first place in earth, will neuer bring vs euen to the last in heauen. O let vs learne then, my soule, this deare lesson, humilitie, of him, who by word, and worke, shewed himselfe mylde and humble of harte, and we shall infallibly find rest and peace to our soules here belowe, and eternall repose with him aboue in glorie.
THE SECONDE POINTE.
Sit downe in the lowest place &c.
He that humbles himselfe, shall be exalted.
CONSIDER that if we did well ponder our owne miserie, we should neede noe other motiue to chuse the lowest place. Our owne sinnes we well know; but of other mens we are alwayes ignorant. [Page 210] We are nothing, but by Gods conseruation: we haue nothing, but by his gift: we can doe nothing but by his assistance. This, alone, I say, should be sufficent to humble vs; and neuer suffer vs to preferre our selues before any. Howbeit our good God giues vs yet another motiue, which is our owne interest, exaltation, and true honour. And for this we haue the word of Truth that can neuer fayle. He that humbles himselfe shall be exalted.
Affection. O, my soule, that either the knowledge of our owne miserie and nothing; or the comforts of Gods sure promises of exaltation and glorie, would once make vs effectually imbrace that dea re vertue of Christs humilitie. So should we alwayes inioye a calme and permanent peace: so should we easily appease our angrie neighbours wroth against vs. So should the holy Ghost repose vpon vs, and multiplie his holy grace in vs, which in his good tyme he would crowne with exaltation and glorie.
THE FIRST MEDITATION FOR THE XVII▪ SVNDAY AFTER WHITSVNDAY.
THE FIRST POINTE.
CONSIDER, that the Pharisies come togeither to Iesus, which was the true way to their eternall happinesse. But as they come Pharisies; so they returne Pharisies that is, full of pride and presumption. They call him Master, but it is not to become his true Disciples, but to tempt him, and to pose him. A learned Doctour among them, askes him which is the great commandement in the Lawe; while yet he is ignorant in the lesser; to witt, that he who comes to God ought to beleeue that he is: which they did not. So that they were rather mockers, then Masters, or euen good schollers.
Affection. Let vs approche to God, my [Page 212] soule, as S. Paule taught vs, with a true harte, in fulnesse of faith; not as the Pharisies did with pride and presumption. Let vs come to him, in simplicitie and humilitie of mynde, as poore ignorant schollers to learne his blessed will: not as greate Masters puffed vp with our owne knowledge, to tempt and teache him. Lets first beleeue in him, that he is the sonne of the liuing God; because without faith it is impossible to please him: and learne of him, to be mylde and humble of harte, and so we shall finde rest to our soules; which in high, and proude questions, can neuer be found.
THE SECONDE POINTE.
CONSIDER that this commandement of the loue of God aboue all thinges, is most iustly called the first, and greatest. The first, because it ought to possesse the first place in our harte. The first againe; because it ought to be in mans [Page 213] soule, what the first [...]oouer is in the heauens, which giues first motion to all the rest. And it is the greatest, because its whole ayme is summum bonum the souueraigne Good, the greatest too; because it comprises all Gods Lawe, and all the vertues in a most eminent manner.
Affection. O my soule, how sweete, how heauenly sweete, is this lawe of loue, which either finds all thinges easie, or makes them such! How gracious is this diuine Law giuer, who deliuers vs so sweete a Lawe! What is man, ô Lord, thou shouldst so magnifie him, and place thy heauenly harte vpon him? What is man to thee, I say, that thou shouldst commande him to loue thee: yea and to be angrie, and threaten to lay huge punishments vpon him, if he loue thee not. Alas is it not, of it selfe, punishment great enough, if he doe not loue. Alas should poore subiects who holde all of the Kinges of the earth, neede any such threates to induce them to loue them?
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINT.
CONSIDER in what manner, and with what measure we ought to loue our Lord God. And we are told by S. Bernard that the measure of louing God is to loue him without measure: from our whole harte; saith our blessed Sauiour, by placing all our affections vpon him. With our whole soule; not permitting any of the passions to contest with it. With our whole mynd; by making choyce of the best meanes imaginable, to accomplish his blessed will in the most perfect manner that man is capable off here belowe.
Affection. This is the onely thinge, my soule, wherin there can be noe excesse. He is infinitly more louely, then we are able to be louinge. O what a happinesse it is to be oppressed with the abundance of goodnesse. Lets dilate our narrow hartes; dare as much as we are able: breath [Page 215] after him incessantly; and yet humbly acknowledge that we fall infinitly shorte of what is due: saying with S. Augustine let me loue thee, ô Lord, as much as I wishe, and as much as I ought: wherin, that I may not fayle, proue, as the Authour of the precept, so the giuer of the grace to performe it: giue what thou commandst ô Lord, and command what thou wilt.
THE SECONDE POINTE.
CONSIDER that our B. Sauiour, had noe sooner established that right of loue which is indispensably due to his heauenly Father, but he falls vpon the dutie of his adoptiue brethren to one another, which he also places in loue; saying: thou shalt loue thy neighbour as thy selfe. With this difference notwithstanding: that the measure of the loue of God, is, to loue him without measure: and the measure of the loue of our neighbour, is, to loue him as our selues: that, ought to be exhibited to God, because he is infinitly Good: this, to our neighbour (be he good or [Page 216] badd) because it was commanded vs, by an infinite Goodnesse.
Affection. O deare God how good thou art, to men of right hartes! O diuine wisdome, how wisely, and sweetly thou disposest of all thinges! My soule, if man had bene left to wishe what he would, what other lawe could he haue wished, then what he has, a lawe of loue? Wherin God and mans interests are so wouen togeither, that the one will not be admitted without the other. In vaine doe we professe to loue God, if we hate our neighbour, whom he commands vs to loue. Nay, saith the louing S. Augustine, this must be putt downe for a certaine truth, that there is noe surer way to attaine to Gods fauour then the loue of man to man. Ama & fac quod vis.
THE FIRST MEDITATION FOR THE XVIII. SVNDAY AFTER WHITSVNDAY
CONSIDER that Gods goodnesse and bountie is so greate, that he often giues vs not onely what we aske, but euen other thinges which we aske not, which are farre greater and better. The poore sicke of the palsey: aymed onely at a temporall blessing, the cure of his infirmitie, and behold he meetes with farre more, the remission of his sinnes, from the mouth of truth, saying: haue a good harte sonne, thy sinnes are forgiuen thee.
Affection. Such is the goodnesse of our good and bountifull God, my soule, that when we haue an humble recourse to him in simplicitie of harte, he grantes vs often not onely what we desire, but what he [Page 218] sees we most neede. As at other tymes, in exercising his mercy, he refuses vs what we desire, to grante vs thinges more conducing to our eternall good: being still equally good, as well in what he giues, as what he denyes. If we pray then day and night and be not heard, as it happened to our blessed Sauiour himselfe, let vs rest assured, that what we asked was not for our aduantage, acquiescing therin to Gods wise prouidence, and desiring aboue all thinges to heare: sonne thy sinnes are forgiuen thee.
THE SECONDE POINTE.
CONSIDER that this wise Physitian of ours, doth not onely shew his goodnesse and liberalitie in the care of the poore mans corporall and spirituall infirmities, but manifestes his wisdome also in the manner of the cure: to witt, he first takes away the cause, which is sinne. By sinne it was, saith the great Apostle, that death, (and consequently all deseases leading to death) gott first footing in the world: and this woefull cause being once remoued from the soule he proceeds to the cure of the bodie. Arise [Page 219] take vpp thy bedd, and goe into thy house.
Affection. Let vs learne then, my soule, of wisdome it selfe, to be wise, when we endeuour the cure of our deseased soule. Lets obserue the causes and occasions wherin we find our selues. It is still in such and such circumstances I finde my fall. It is in such companies I continually meete with the desease or death of my soule. Let vs in tyme iudge our selues, that we may not be more rigourously iudged. That eye of scandall must necessarily be plucked out, and throwne away without the reach of danger, which who loueth shall perish in it. That hand, which drawes vs into sinne, must be cutt off; its mercy to our selues, not crueltie. Better it is, saith Truth it selfe; that one of thy limmes perish, rather then that thy whole bodie goe into Hell fire.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER, that as charitie and goodnesse makes the best of all thinges by a friendly interpretation: so pride and malice turns all to the worst. Our B. Sauiour graciously daignes, as well to cure the infirmities of the sicke man's body, as the wounds of his soule, and the Scribes with their wordly wisdome, crye out he blaspheames. Wheras lesse learning then they proudly pretended to, might easily haue fitted them with a better consequence. To witt, none can forgiue sinns but God alone: But this man, Iesus, forgiues sinns: therfor he is God, the sonne of God, the Messias whom we expect.
Affection. It is the venimous propertie of the spider, my soule, to turne all into poison: while the gentile honie bee [Page 221] makes honie of all shee meetes with. Lets not iudge, and we shall not be iudged: for in varie deede, if we obserue it well, we condemne our selues in the verie thinge wherin we iudge another, while we doe our selues the same thinge. Let vs learne hereby to be slow in censuring: for we seldome fully vnderstand the businesse: as also to haue patience to haue our best actions censured by others, who vnderstand them not, since we best know how subiect we are to offend in many thinges.
THE SECONDE POINTE.
THE FIRST POINTE.
CONSIDER that while the proude and malicious Scribes turne Christ's best actions to their owne perdition: the simple multitudes turne them to their aduantage and Gods glorie. They both heare and see the same things. To witt: thy sinnes are forgiuen thee: arise take vpp thy bedd and goe into thy house. The Scribes find blaspheamie in it: the simple people, contrarily, Gods power and wisdome; which [Page 222] they acknowledge with admiring reuerence, and glorifie him who gaue such power to men.
Affection. The high conceipts we haue, my soule, of our owne knowledge; was neuer the way to know God. He is high indeede, but he graciously lookes downe vpon lowe thinges: while high hartes he places a faire off. It is not, my soule, it is not the viuacitie of vnderstanding, but the simplicitie of beleeuinge which saues the most parte of men, saith holy S. Augustine, as here we see it happens with the vnlearned multitude. The myndes of men haue noe sure accesse to wisdome, and saluation, vnlesse humble faith first prepare them to reason, and true knowledge, which pride is not capable of.
THE FIRST MEDITATION FOR THE XIX. SVNDAY AFTER WHITSVNDAY.
THE FIRST POINTE.
CONSIDER that the Kinge who made this mariage, was the Kinge of heauen, who decreed in his high counsell, from all eternitie, that his onely begotten sonne, should espouse mans nature, and become like to one of vs. His seruants who were sent to inuite were the Patriarkes and Prophetes first. Then the sonne himselfe, who spoke, by his owne mouthe: and after that, the Apostles and Disciples, who were sent into all the earth, to preach. The inuited, were men, dispersed ouer all the world.
Affection. O the infinite goodnesse of God, who (while he inioyed himselfe in [Page 224] his blessed eternitie, in selfe beatitude, without any want, or possibilitie of want of any thinge could euer be ours) who I say had thoughts of loue for vs, while we yet were not, to make vs bee, and so to bee, as euen to be capable of himselfe and of the happinesse he inioyed from all eternitie, And wheras he had but one onely sonne, he would not haue him alone, but sent him downe to make men his adop tiue brethren, to share with him in that eternall kingdome of his. He sent, I say a sonne to inuite seruants to that same sonns mariage Banket, which is to be made in heauen, and to continue for all eternitie.
THE SECONDE POINTE,
CONSIDER how vngratefull man dealt with those who were sent to inuite him (a thinge so honorable to him) to the mariage of a kinges onely sonne: and so aduantagious withall; to witt, not onely to feaste with him, but to be coheires with him of his Kingdome. He did not onely refuse to come: but euen layed violent hands of those who were sent to inuite? yea of them you kill and crucifie, and [Page 125] of them you scourge in your Synagogues, and persecute from citie to citie. Nay mans malice went yet further: the Kings onely sonne is sent; and of him they say; this is the heyre let vs kill him, and the inheritance will be ours.
Affection. Admire, my soule, to see Gods free mercy, so continually resisted by mans miserie: his longanimitie, bountie, and benignitie, by mans obstinacie, ingratitude and rebellion. This we easily grant in the Iewes: but alas. Let vs looke but diligently into our owne hartes, and we shall finde the like, come home to our owne dores: for doe we heare the teachers of Gods word, as God himselfe, who sayes who heares you heares me? Or rather tho we kill them not are we not deafe to their counsells, and euen contemne them? Nay doe we not, alas! doe we not by our crymes, crucisie the sonne of God againe and againe, and make him a mockerie to his enemyes?
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINTE.
CONSIDER that as God is most gracious and bountifull in the generall distribution of his blissings and heauenly guifts, so is he most exacte and rigorous in punishing the contempt and neglect of them. He made his goodnesse and bountie appeare in this, that while there was nothinge to moue him to inuite man to his sonns mariage, and in that, to the possession of an eternall Kingdome with him, but his owne infinite goodnesse: (noe accessions of power or greatnesse by poore man, since to infinite, nothing can be added. Noe foresight of the merits of his workes, seeing he knew that noe workes, were euer or could be truly good, but by his gracious assistance) he pleased yet to inuite him. But when he sees, nothing [Page 227] but hatred returned for his loue, he makes his rigour appeare, in sending his hostes to distroye those murderers.
Affection. Not to vs then, ô Lord, not to vs, but to thy holy name, to thy free goodnesse, to thyne infinite goodnesse, let glorie be giuen. Thou didst not looke vpon vs, and loue vs, because we were, in our selues, louely; but because thyne owne mercifull lookes made vs so. Without that gracious aspect we had remayned in our nothinge: without that (being otherwise made) we had bene but vnprofitable, sinfull lost seruantes; who could profit thee nothing, could bring nothing tothyne immensitie: since indeede thou art thence conuinced to be our God, because thou standest in neede of nothinge that is ours. Howbeit if in lieu of gratitude, we render nothing but ingratitude, coldnesse, and neglect: we may iustly feare, my soule, that he will turne his loue into wroth, and destroye vs disloyall wretches.
THE SECONDE POINTE.
CONSIDER that this short sentence from the mouth of Truth it selfe, ought most iustly to sticke to the verie rootes of our harte, and continually to mynde vs, that we are to worke our saluation with feare and trembling, since God workes in vs both the velle and perficere; the will and performance, according to his good pleasure. Many are called for the sound of the Apostles went out into all the earth: and yet it is sayd, who beleeueth our hearinge? Many are called, and giue credit to their calling too, yet complie so ill with their vocation, that Gods name is blasphemed in them. Many againe are called, and begin to run, yet they perseuere not to be end; they comprehend not.
Affection. When I duely reflect, dreade Lord, vpon this doubtfull doome, which issued from thy sacred mouth, whence neuer any thinge issues but infallible truth in what a doubtfull perplexitie ought I not to stand? Many are called: and of those [Page 229] I haue had the happinesse to be one. But few elected: and who is wise enough to know that he is of that number? What are we then to doe, my soule, but to be carefull to giue eare to the diuine call; to lay faste hold vpon discipline, least we might perish in a iust way; to make sure our vocation by good workes; and incessantly to pray for perseuerance to the end, that we may so run, as to comprehend.
THE FIRST MEDITATION FOR THE XX. SVNDAY AFTER WHITSVNDAY.
CONSIDER that as noe greenesse of yeares in our infancie, nor vigour in youth, nor strength in our more riper age can exempt vs from the assaults of infirmities, sicknesse, and death: so can noe dignitie, highth of power, or principalitie free vs from the same. Well may [Page 230] Potentates Lord it ouer townes and nations: but against the deseases which growe upon them; and the approches of death, the most powerfull haue noe warrantie, but all conditions of men are equally lyable, to sicknesse and death, the iuste punishments of sinne.
Affection. My soule, howeuer the greate power we may seeme to haue, and the highth of dignitie wherin we are placed, makes vs oft forgett that we are the banished sonns of Eue, condemned to dye, before we attayne to the vse of the light: yet wholsome sicknesse makes vs all equally know, that man (be he neuer so powerfull) is but man: that is, a poore creature, borne of a woman, liuing a short tyme, replenished with many miseries. The sicknesses, the death the forgotten dust of all your Alexanders, and Caesars, crye out this truth, that all men, without exception, are doomed to dye. Make a vertue of necessitie, my soule, by willingly accepting Gods iust iudgementes herein, which none euer yet, or to the end of the world euer shall, be able to auoyde.
THE SECONDE POINTE.
CONSIDER that it oft happens with vs, as it did with this afflicted [...] ce, that that which we apprehend to be most disaduantagious, and disasterous to vs; proues the verie meanes which Gods sweete prouidence makes vse of to worke both our temporall and eternall felicitie. For who, I pray, amongst vs doth looke vpon sicknesse with a good eye? And yet had not this younge Princes sicknesse made his life be despaired of by his father, he had, happlie, neuer thought of Christ, neuer approched to him, neuer sued for his sonns cure, and so as well the father as the sonne had bene left to perish in their infidelitie.
Affection. O happie affliction, my soule which giues vs vnderstanding to knowe our selues. O happie corporall infirmitie which brings forth the life of the soule. Were we not some tymes thus lost to our owne apprehension, we should forgett our selues, and be lost for euer. The deuoute Psalmist experienced this truth when he said: it is good for me, that thou didst humble me: because before I was [Page 232] humbled, I offended: But being once humbled by aduersities, I learnt thy iustifications. I learnt that euery punishment, was the punishment of sinne. So that sinne brought out paine, paine moued the harte to pennance, and pennance couered the multitudes of sinne. And thence, bonum est mihi quia humiliasti me.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER, that this good Prince, in being refused what in formall tearmes he demanded, obteyned more, then he either, as yet, wished for, or euen thought of. He stoode absolutly perswaded, that vnlesse our Sauiour descended and went with him to his sicke sonne, the cure could not be wrought. His demande therfore was that Christ would come downe with him. But our Sauiour though he went not, wrought the cure notwithstanding at the same tyme and at that distance; [Page 233] and thence powerfully perswaded him that he was God indeede, who could doe equally all that he would, as well in absence as presence.
Affection. Learne hence, my soule, neuer to prescribe to God, either the tyme, the place, or meanes how he is to performe what we demande of his mercy. Leaue that vast power to worke as it pleases, with out limiting the same to our narrow conceipts. It reacheth from the one pole to the other, and sweetly disposeth all thinges bene omnia fecit. Haue patience my soule, whether in his wisdome our great God refuse vs either absolutly what we desire or at least in the way we desire it, and we shall find in the close, that he did all graciously, and to the best aduantage of the faithfull soule. Ah should he grant vs all our owne desires, we were lost for euer.
THE SECONDE POINTE.
CONSIDER the great fruites and comforts which accrued to this good Prince, and all his, by his simple faith, [Page 234] obedience and good example. He beleeued our Sauiours words, and presently departed And loe, he had not yet recouered his owne house, but his seruantes came out to meete him, and ioyfully assured him of his sonns perfect health. He examined the tyme of his recouerie, and found it to be the verie houre in which our Sauiour said: goe thy sonne liueth: whence he and his whole familie beleeued.
Affection. Let vs humbly, my soule, giue credit to euery word of God, whether it be written, or spoken to our hartes by his frequent inspirations; without disputing how it should come to passe, or by what meanes it should be accomplished; hope in his fidelitie and goodnesse, leauing the rest to his sweete prouidence. In his good tyme, and euen sooner and more abundantly then we expect, what may be conducing to our good, will be effected. For behold while Christ scarce promiseth the cure of the Princes sonns bodie, presently before his returne home, the child is cured, and he and his whole house, are become the faithfull of Christ. Ah! how good thou art, ô God, to such as are right of harte!
THE FIRST MEDITATION FOR THE XXI. SVNDAY AFTER WHITSVNDAY.
FIRST POINT.
CONSIDER that by the Kinge who would make an account with his seruants, is meant the Kinge of heauen: and by the seruant, who ought him ten thousand Talentes, is represented a sinfull soule guiltie of many huge crymes; wherof he is not at all in a condition to disingage himselfe. And what could such an one expect from a most iust Master but rigour, since he had so vniustly, and carelessly run into so great arreares? To witt, his Master commanded that he should be sold, he, his wife, and children, and all that he had.
Affection. Alas, my soule, in what a miserable state is such a guiltie person? He may truly say with Iob: behold there is [Page 236] noe helpe for me, in my selfe. All that I finde in my selfe, of my selfe, is an accursed libertie to heape sinne vpon sinne: to contemne the benignitie and humanitie of Christ: and finally, to treasure vp anger against the day of anger. Whither then must I betake my selfe for ayde? What meanes must I vse to shelter my selfe against the rigour of the most iust doome which I see readie to be pronounced against me? Alas, my soule, there is noe flight from God but to God: from God offended to God appeased; from his iustice to his mercy. Let then the residue of our life be spent in crying mercy, mercy, mercy dread lord: acknowledging from the bottome of our hartes, that it was his mercy alone we were not consumed.
THE SECONDE POINTE.
CONSIDER that though that badd seruant's prodigalitie or negligence in contracting so great a debt, had putt [Page 237] him into a certaine morall impossibilitie of euer beinge able to paye so immense a summe, and consequently made him most iustly lyable to the punishment which was putt vpon him: yet was his good Master so mercifull that presently vpon his submission and prayer, he was moued with compassion, and forgaue him the whole debt howeuer great it was.
Affection. Take courage then, my soule, be thy crymes in neuer so greate multitudes: be thy arreares contracted in what length of tyme so euer. Gods mercyes doe infinitly surpasse thy miseries the accursed power of thy malice, can neuer exhauste the riches of his free commiserations. Behold, behold with admiringe loue, how the tender harte of that best Master is presently touched, and moued to pittie, vpon the first submission and sute of his worst seruant, and forgiues him, not a part, but the whole debt. Let then all the poore sinfull seruantes of this most indulgent Master, with most humbled hartes, replenished with gratitude, say to him, and all the world: quoniam bonus, quoniam in aeternum misericordia eius.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER, the vnmercifulnesse and crueltie of this naughtie seruant and in him lets diligently obserue our selues. He ought his Lord an immense summe: to witt, one hundred and twentie french millions. His fellow-seruant ought him a trifle onely: to witt, one hundred pence. He vpon his first submission and humble sute, found mercy with his Lord and the remission of the whole debt. His fellow-seruant falls downe with noe lesse submission and humble prayer, and yet meets with nothing but violence, and vttermost rigour.
Affection. Alas, my soule, is it not thus that we deale with one another, notwithstanding the many precepts and examples of mercy giuen vs by our mylde Master: Blessed are the mercifull, for they shall obteyne [Page 239] mercy: I will haue mercy, and not a sacryfice. And is it not by Gods mercy alone that we are not consumed? And yet while we heare mercy so highly commended by God: while we so easily find mercy and pardon for many and great crymes at his holy hand, we can hardly preuayle with our selues to pardon our brother the smale fault, he may happen to committ against vs. Let vs deale, my soule, as we would desire to be dealt with. Vse mercy and we shall not fayle to finde it. But iudgement without mercy to him that hath not done mercy, assures S. Iames.
THE SECONDE POINTE.
CONSIDER that when our B. Sauiour finds that neither his precepts nor practice, are forcible enough to preuayle with fierce man, to doe as he would be done to and pardon one another as we desire to be pardoned by him, he waxeth wroth, and deliuers that vnmercifull seruante to the Tormenters, vntill he repay all the debt. For howeuer what God remitts is truly [Page 240] remitted, nor doth he iudge twice vpon the same thinge; yet the horrible ingratitude and crueltie of the naughtie seruant, appeared, in the eyes of his iustice, so enormious that he looked vpon it as the whole debt of ten thousand talents: adding withall, that so also his heauenly father will deale with vs, if euery one of vs forgiue not his brother from his harte.
Affection. With what measure we measure our brethren, it shall be measured backe to vs. If we will needs vse iustice without mercy, iustice shall we finde without mercy. Ah my soule, what a daunting reproche shall it be to vs, to heare from a Iudge from whom there is noe appeale thou vngracious seruant, I forgaue thee all the debt, because thou besoughtest me; oughtest not thou then too, to haue mercy vpon thy fellow-seruant, euen as I had mercy on thee? But his mercy freely extended to multitudes of offences committed against a diuine maiestie. Should not ours then and from our harte) reach at least to a fewe and light faults done against our miserie? What replye, alas! shall we be able to returne to this demande?
THE FIRST MEDITATION FOR THE XXII. SVNDAY AFTER WHITSVNDAY
THE FIRST POINTE.
CONSIDER that though there be nothinge more conducing to mans good, then to haue a docile mynde to take counsell, and a readinesse to aduise amongst our selues before we sett vpon any things of moment: according to that of the Prouerbes: I wisdome dwelle in counsell: and againe, saluation is found in much counsell. So is there nothing more pernicious, then when many heades conspire togeither to contriue mischeife, to supplante their Christian brother, to tempt Christ, and persecute Christ in the persons of his faithfull, as the Pharisies and Herodians did by their wicked counsells, in his owne person, striuing to surprise him in his words.
Affection. Happie are those peaceable and prudent soules, who affect not runing to their owne ends by their owne counsells alone, but humbly beleeue that many eyes see more then one, and thence vnanimously conspire togeither, to consulte and execute, by common consent what is behoofull for the common good, according to euery ones state and calling. In the middst of such a companie God will surely be found, to streame his blissings vpon them. But contrarily, accursed be that Pharisaicall way of conspiring togeither, against our Lord, and his Christ or Christian children, with designe to surprise them, in their words innocently vttered: to represent their well meant actions in an odious way: to sowe misintelligence amonge friends, and putt them at a distance. God, certainely will vtterly destroye such impious counsells and consul [...]ours.
THE SECONDE POINTE,
CONSIDER that the result of their fraudulent counsells, was meerly by falsehoode and flatterie to come to their wicked designes. They call him master, whom they seeke to destroye. They flatter him with the opinion they haue of his veracitie, or speaking the truth, while their true ayme is to catch him speaking false, in saying, that Tribute ought not to be payd to Cesar. And so make him guiltie of treason. They tell him he is noe excepter of persons, to induce him to speake more freely against Cesar, as being a person who would be partiall to none, not euen to the highest power in earth.
Affection. O impious pietie! ô accursed flatterie! O damnable vse of truth! He is indeede your Master, and Sauiour, whose death you conspire. He is not onely a true speaker, but euen, Truth it selfe▪ whom you seeke to calumniate. He is in verie deede noe excepter of persons, and [Page 244] and therfor he would haue iustice done to all men: To whom Tribute, Tribute: to whom custome, custome: to whom feare, feare: to whom honour, honour. He is Truth it selfe, and therfor doth deteste a fawning double tongued mouth. Thus doe the wicked misimploy sacred truth to worke their malice. But let vs, my soule, striue to make a better vse of it. Let vs looke vpon our Christ as Truth it selfe, with adoring loue. Let vs reuerently heare him, as teaching the way of God in truth, and incessantly followe him in the odour of his sweetnesse.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
CONSIDER that our Sauiour by this short lesson teaches all that belongs to iustice betwixt man and man; since iustice indeede is noe other thinge then willingly to giue euery one his owne. To Cesars, Kings and Potentates, tributes and other duties according to lawe and custome. To Prelates obedience according to Canons, Rules, and Constitutions! [Page 245] To Parents honour, and obedience according to Gods Lawe. To our elders deference and respect: To the poore and distressed compassion and assistance: and loue to all men in generall.
Affection. Who fayles, my soule, in any of these particulars, fayles in pointe of Christian Iustice, and vainely flatters himselfe with the opinion of being perfectly iust. No, Pay we otherwise what we will euen to God himselfe, vnlesse Caesar also receiue his right, God is not appayed, because his decree is not obserued; giue to Caesar what is Caesars. Doe we then defraude the Prince of his iust tributes and impositions; or transgresse his penall lawes made for the weale of the Land? We are vniust. Doe we fayle in obedience to Prelates and Parents commandes, while they trench not vpon Gods parte? We are vniuste. Doe we refuse respect and preference to our ancients; finde the poore noe place in our hard hartes; haue we noe loue for our Christian brother? We fayle in one halfe of the law, Caesar is not payd his parte: in a word, we are vniust.
THE SECONDE POINTE.
CONSIDER that if the tribute coine was iudged by our Sauiour Iesus to belonge to Cesar, and therfor ought to be rendred to him, because it was marked with his picture and inscription; much more doth man belonge to God, and ought in all iustice to be rendred to him, since he was made by him, to his owne likenesse and similitude, conserued by him, redeemed by him. If we liue and moue, it is in him. If we conceiue a good thought, haue a good will, or doe a good worke, they are but all effects of his grace and bountie. All that we haue, or are, are truly his, most iustly therfor are we bound to render all to him.
Affection. God alone is the souueraigne Authour and conseruer of our Beeing: he alone the absolute Superiour of the whole man: to him alone are our whole selues, and obediente submissions due in all thinges, at all tymes, and in all circumstances, without limite, without reserue. And therfor we cannot without iniustice, [Page 247] depriue him of any parte of our selues, be it our thoughtes, words, or workes: because the Arrest is giuen. To God the thinges which are Gods. And what haue we, my soule, or what hath the greatest of men which he hath not receiued: We cannot then depriue him of them without robberie: nor glorie in them, as our owne without vanitie.
THE FIRST MEDITATION FOR THE XXIII. SVNDAY AFTER WHITSVNDAY.
CONSIDER the great peruersitie of mans harte who still putts false rates vpon thinges, and most loues and labours for that which deserues the lesse loue and esteeme. We may obserue in this Gospell as well as in all the rest, prince and people, poore and [Page 248] rich, Iewe and gentile running to our Sauiour for bodily cures. While yet we scarce find any haue recourse to him in behoofe of their soules; vnlesse it be a weeping Magdalene or a poore humble Publicane with propitius esto mihi peccatori in his mouth.
Affection. How longe, my soule, shall we be willing to vse false waightes, euen in waighing to our selues? How longe shall we be in loue with lyes. What proportion doth our corruptible body, dust and ashes beare to our immortall soule? What profit will bodily health, togeither with the honours pleasures and riches which we so earnestly breath after, bring vs, if we suffer the losse of our soule, which Christ knowes, best to value, who putt downe the price of his pretious bloud for it. Alas, my soule if we haue but a tooth that akes we presently suffer the paine to haue it plucked out; and yet to cure our dying, or deade soule, how litle are we sensible? how smale paines are we willing to suffer?
THE SECONDE POINTE.
CONSIDER that we may often seeme to the censorious world, and euen to our selues too, to be dying or deade in spirit: whilst in truth, and in the neuer fayling sight of God, we are in perfect health, and doe but onely slumber, and a litle forgett our selues. Or els if (being truly deade through infirmitie) we presently run to Iesus for succour, while we are in his hands in whom all thinges doe liue, he being indeede resurrection and life, we cannot be said so much to be deade, as to sleepe for a while, till he interpose his powerfull hand, to rayse vs to our spirituall life againe.
Affection. Alas my soule, the litle skill we haue to discerne betweene suggestion, deliberation and consent, causes in vs more doubts, then deathes; more fearfull apprehensions then true crymes. Be our harte brim-full of disloyall and abominable representations, they are but yet suggestions, none can auoyde them: they want deliberation; they want consent; the [Page 250] mayde is not yet deade; this infirmitie is not to death, but to Gods glorie. But doth suggestion begett pleasure, and pleasure procure deliberate consent through infirmitie and ignorance, yet is she not irrecouerably or finally deade, nor is this varie death to death since presently she has recourse to Christ for helpe, who interposeth his hand, and suffers her not to be brused in her fall, but teacheth her therby her owne weaknesse and miserie; his power and mercy, by which alone she sees she is able to stand.
THE SECONDE MEDITATION FOR THE SAME SVNDAY.
THE FIRST POINTE.
CONSIDER, with what dispositions this poore woman came to our Sauiour. And first tho we may easily conceiue that twelue yeares sufferance of that wasting desease had brought her lowe enough yet she with as much courage of mynde, as weaknesse of body pressed [Page 251] through the thronge to gettneere Christ; Secondly she approched with as much modestie, humilitie, and vnderualuing of her selfe, as high conceipt of his power and Maiestie, before whose face she would not presume to present her selfe, but onely came behind him to touch him &c.
Affection. O my soule, let vs place the example of this poore woman before our eyes. And let vs but vse the same care, courage, modestie, abiect conceipt of our selues, and high esteeme of God, for the cure of our spiritual infirmities, be they not of twelue yeares grouth onely but euen farr more inueterate; and we may certainly harbour in our soules many comfortable hopes, that our care, courage, modestie, abiect conceipt of our selues, and high esteeme of God, will be agreeable in his diuine sight: thar he will looke vpon them with pittie: and say to vs, as he did to her: take a good harte daughter, thy faith hath made the safe, and the woman became whole from that houre.
THE SECONDE POINTE.
CONSIDER further, two other dispositions which this good woman brought with her. To witt, a huge esteeme of Christ his power, and an vnspeakable confidence in his goodnesse. The first plainely appeares, in that she dares venture her cure, in the onely touching, not of himselfe, but euen of any thinge which toucheth him; to witt, the verie hemme of his garments. And the seconde is manifested in these few confident words. If I shall touch onely the hemme of his garment I shall be safe.
Affection. Alas my soule, when we compare our cold confidence to the great faith of this good woman, we may well say: we beleeue, ô Lord, yet helpe our incredulitie, and increase this deade faith of ours. For loe she neither couets to speake to Christ, nor to haue him speake to her: neither to touch him, nor to be touched by him but onely in silence to touche the hemme of his garment, and she is presently cured. [Page 253] O conquering modestie! O soule speaking silence! Thou haste a more facile accesse to him who heares hartes, then the lowdest importunities of those too sollicitous and perplexed soules, who seeme to endeuour, as it were, by force of armes to obteyne their requestes. My soule, lets onely humbly hope in our Lord and he will giue vs the desires of our harte
THE FIRST MEDITATION FOR THE XXIV. SVNDAY AFTER WHITSVNDAY.
THE FIRST POINTE.
CONSIDER that by the abomination of desolation which Daniel foretold, was meant the deplorable destruction of Ierusalem, by Titus and Vespasianus: and by that againe the dismale conflagration of the vniuersall world in the last day, when [Page 254] Christ shall come to iudge the same in great power and maiestie. But by these two againe the day of the accursed eternitie is pointed out, where there shall be weeping, wayling, and gnashing of teeth for euer. The first is past with extreame horrour and disaster to the incredulous Iewe: the seconde shall passe with vtter consternation both to Iewe and gentile: but the third shall proue the abomination and desolation, indeede, among the damned, and shall neuer passe.
Affection. Great, my soule, astonishing greate, was the desolation of those accursed Iewes, when they sawe the Temple of God, that wonder of the world, vtterly destroyed: and beheld Ierusalem that lady of all nations buried in her owne ruines: her inhabitants famished and buchered: finally, her matrons deuowring the fruite of their owne wombes. Greater yet will it be, when we shall behold, not Ierusalem, alone, but the whole world on fire at the day of Doome, when the powers of heauen shall quake with reuerentiall feare; and men shall wither away with dreade. But greatest of all, when we behold the day of the cursed eternitie, which [Page 255] shall neuer haue end. I conceiue in mynde a thousand yeares. I adde to those a thousand thousand yeares; yea as many thousands and millions as piles of grasse on the earth, or sands in the sea. And yet I haue nothing comparable to eternitie. O Eternitie! Eternitie! Alas! how rarely thou are considered by miserable man.
THE SECONDE POINTE.
CONSIDER that the abomination of desolation which Daniel foretold, was in particular the idolatrous erecting of the statues of Caesar, and Adrian the Emperours, in the Temple of Ierusalem. But the abomination of desolation wherin we are all more concerned, as being of farre more danger to each of vs, is that of the sinners, setting vp the Idoles of pride, couetousnesse, luxurie in the liuing Temples of God to witt, in the hart, wherin the holy Ghost should inhabite, and raigne
Affection. O my soule, what a strange [Page 256] peruersitie is this, so to prophane the liuing Temple of the Almightie! Mans harte was made by God capable of God, for God, in whom a lone it is able to find rest, while the holy Ghost doth inhabite it as his Temple. But alas! what agreement hath the Temple of God with the base Idolls we sett vp? There neither is, nor can be any consent betweene Christ and Belial. There can be noe societie betwixt light and darknesse; betwixt pride and humble Christ: couetousnesse and poore Christ: impuritie and Christ who is puritie it selfe. Lets vse, then, my soule a holy violence, and throw those prophane Idols out of our harte, that God alone may raigne in that sacred Temple of his. Least the worst abomination of desolation might otherwise surprise vs eternally.
THE SECONDE MEDITATION FOR THE SAME SVNDAY
THE FIRST POINTE.
CONSIDER that there is nothing either more certaine, or more vncertaine then the day of Doome that [Page 257] tyme of huge desolation. Nothinge more certaine then that it shall be; since heauen and earth shall passe, but the word of God, which we haue for it, shall not passe. Nothing againe, more vncertaine then the tyme therof: for of that day and houre noe body knoweth neither the Angells of heauen, but the father alone. If this certaintie then cannot but begett a dreadfull expectation in all humane hartes: this vncertaintie ought to putt a continuall watchfulnesse vpon our thoughtes.
Affection. If then, my soule, as well this certaintie, as this vncertaintie, be as infallibly true, as is the word of God vpon which it is grounded: what are we to doe but to expect it at all houres, which may come at euery houre? Did we certainly know that some houre this night the theife would come and robb vs of all we haue we should not fayle to watch all night to preuent our vtter ruine. Alas, let the hazard of our soule enter into as much consideration with vs, as the hazard of our fortunes, that so we may not fayle to stand still vpon our guarde, that death may not take vs a sleepe, and we, being a wake, may finde our hands emptie of good workes, to our eternall ruine.
THE SECONDE POINTE.
CONSIDER that though the day of the generall Iudgement will as certainly come, as it is vncertaine to all men when that shall be, so that many yeares may probably passe before it: yet there is another day of Doome which hanges ouer each ones heade, and can not be longe ere it come: to witt, the last day of euery mans life, is the day of iudgement to him; since as S. Augustine saith, in what state each ones last day shall finde him, in the verie same shall the last day of the world comprehend him. That euery one might continually stande readie for this, S. Iohn tells vs, that now, euen now, is the last houre, noe man being sure of the next.
Affection. It is appointed, saith S. Paule, to men to dye once, and after that, iudgement. This, my soule, is the day of desolation which euery one ought most to apprehende and watch for, since it is indeede his day of Doome. This at euery moment may surprise vs, and that in one moments tyme. What rests them, my soule, but that what I say to thee, I say to euery one vigilate. Watch, watch incessantly; for this theife [Page 259] death, may steale vpon vs when we least suspecte it. And if then our Lampes be found without the oyle of good workes and charitie; what shall we haue left vs, but a dreadfull expectation to heare the doore of the heauenly mariage is shut. And what can we hope to meate with by our importunate crying out Lord, Lord, open to vs, but that daunting replye which causeth an eternall separation from the face of God. Amen I say to you I know you not.
A CHRISMAS CONTEMPLATION WITH A SEARCH INTO THE SOVRSE OF ALL MANS HAPPINESSE FOR THE DAVGHTERS OF SION.
THAT THE SOVRSE OF MANS happinesse, is, God's infinite and meere goodnesse.
OF GODS INFINITE COMMVNIcation within, to the sonne and to the holy Ghost.
THE COMMVNICATION OF God's goodnesse in the order of nature.
THE COMMVNICATION OF God's goodnesse in the order of grace.
HE COMMVNICATION OF God's goodnesse in a substantiall vnion by taking vpon him, not the nature of an Angell, but that of man.
GOD'S BOVNDLESSE GOODNESSE in communicating himselfe truly and really in the B. Sacrament.
THE COMMVNICATION OF THE diuine goodnesse by imparting of his Glorie
AN APOSTROPHIE TO THE DAMES OF SION.
SINE FINE GLORIA TIBI DOMINE.
MEDITATIONS Vpon our blessed Sauiours Passion.
THE FIRST MEDITATION.
Of the last supper.
THE FIRST POINT.
CONSIDER that now the blessed tyme of grace and mercy drawing neere (wherin our sweete sauiour Iesus-Christ had determined to pay mans ransome, not with the corruptible price of gold and siluer, but euen with the effusion of his owne pretious bloude) he graciously daigned, in testimonie of true loue, [Page 12] [...] [Page 273] [...] [Page 274] to feaste with his beloued Apostles before his departure. See him louingly accompanie them into the roome where they were to suppe; and let vs take the humble boldnesse to follow him inn, and to receiue some of his last words: I haue had an ardent desire, saith he, to eate this pascall lambe with you, it being the consummation of all the ancient sacrifices, and the last I shall eate. And say to him cordially.
Affection. That in verie decede we find our selues exceeding hungerie, but that we neither doe, nor indeede can possibly find any meate which feeds and saciates vs, saue himselfe, or from his table. The rest doe but puffe vp and swell, they doe not solidly feed and fatten; so that by how much more we eate, by so much the more doe we languish and pine away. Tell him that verily you are not worthy; you know it well, you confesse it to the whole world: but thar it is he alone who makes vnworthy creatures worthy, who makes sinners iust: and that for your part, you relie [Page 275] not vpon your owne merites which are none without his mercys, but run intirely to his free mercy. Tell him that euen your dogges eate the crums which fall from their masters tables, and in that confidence you approche; or els, with an humble and contrite hart; fall downe at his sacred feete, with the mournfull Magdalaine, and make lamentations, teares, and grones more fully speake your hart.
The seconde Pointe.
Consider with what compassion and mildnesse our blessed sauiour begins to comfort his disciples, whyle he obserues them sorrowfull and sadd vpon the apprehensiō of his departure which he fore told them, saying: my deare Disciles be not sorrowfull, let not your harts be troubled I vvill not leaue you Orphantes, tis for your sakes that I goe. But seeing them yet, some weeping, some sighing, his fatherly bowells were wholie moued to compassion, and he spoke to them in these sweete tearmes; my tenderly beloued sons, my deare Disciples, be not terrified, bee [Page 276] not troubled, behold I am vvith you till the end of the vvorld.
Affect. This, sweet sauiour, shall be my comfort in all my desolations, that though thou seemest to absēt thy selfe, yet wilt thou not leaue me an Orphā; whether it be that thou goest from me, by permitting me to fall into some temptations, or spirituall drynesse, for my greater trial and merite: or it be, that thou often lettest me fall into little faultes, that I may better learne to run back to thee my louing father: this, shall still be my consolation, that thou, dearely sweete and loueing Lord, ar [...] still with me till the end of the world.
THE II. MEDITATION.
Of Christs humilitie, and loue shevven at his last supper.
Cons. 1
COnsider what is done at that his last supper; looke about and you shall see him rise vp from the table, to giue by his owne [Page 277] example, and in his owne person, that first and most necessarie lesson, humilitie, the ground of our christian building; and euen of all christian discipline, as S. Augustine esteemes it. You shall see the master become all his seruants seruant; the vertue of the highest, lowe laid at his creatures foule feete; him, in whose name all knees are bowed, kneeling to wash, to drye, to kisse his seruants feete: in fine, the king of glorie, so farre, as I may say, forgett his glorie; as humbly, officiously and louingly to fall downe euen at a disloyal Iudas loathsome feete.
Affect. Ah my soule, what is this we behold? are wee deceaud? or is it the king of heauen we see at the traiterous Iudas his feete? shall we euer then haue the hart and courage to swell againe, after this wonderfull humiliation? If God indured this for me, shall not I endure, this or that (reflecting vpon some difficultie we haue to stoope) for him, nay for my selfe, for myne owne aduantage and eternall good? or if this cannot moue [Page 278] me, what will be euer able to moue my proud hart? O my sweet sauiour euen for thy felfes sake, bestow vpon me some scrappe of this wholesome dishe, and grant me in euerie occurrence of difficultie, submission, or humiliation, to haue this thy blessed example, liuely placed before myne eyes.
Consid. 2.
Consider that notwithstanding that Christ knew by certaine knowledge, that his heauenlie father had giuen all power and authoritie into his hands, that he came from him, and went to him; rhat is, that he was indued with fulnes of knowledge, issuing from him by his eternall generation, and returning to him, to take possession of his owne right, yet disdained hee not for our example, to rise from supper, to putt off his vpper garment, to take a linen and girt about him; to putt water into a basine, to washe his disciples feete, to wipe them with the Iinen which he had put before him.
Affect. O God, I haue nothing to saie, but am lost in astonishement, [Page 279] and am couered with confusion, to behold the abismall humiliation of thy eternallie begotten Sonne, my Sauiour, who without rapine is equall to thy selfe! O humble Christ how this example of thine doth vtterly confound the pride of vs Christians▪ How euer vpon the sight of our miserie and daylie imperfections, we may a little stoope; yet alas, as soone as wee looke vpon our knowledge, our power, the honorable relations or dependances we haue, how easily we swel, and despise or slight such as are belowe vs?
THE THIRD MEDITATION
Of Humilitie.
Cons. 1.
COnsider, howe deare this vertue must needes be to our swete Sauiour, and how considerable it ought to be to vs Christians, which he so singularly recommends vnto vs. It was one of the first he began to teach vs, and he will haue it to be one of [Page 280] the last too. That exinanited, or powred him forth in his blessed incarnation: that lodged him in a stable, in a manger, in poore clothes: that subicted him to the badge of a sinner in his circumcision: that made him subiect to father and mother in the course of his life: and that subiects him to his seruants while he drawes neere his death.
Affect. Deare God! make me loue what thou louest, and so effectuallie recommendst vnto me, by word and deed, by life and death, from the beginning and to the end; by which I see, that as pride was the Angells disease, so must humilitie be the salue of man, that as he fell by rising, so must we rise by fallinge, and rest, and repose by lyeing lowe, low in our owne conceipts, that as the pride of the wicked doth still ascend, so the humilitie of the iust, may still descend lower and lower, that so, learning of him who is milde and humble of hart, we may not faile to finde reste to our soules.
Cons. 2.
Consider how the Euangelicall pen labours in painting out the [Page 181] particulars, thereby the deeper to engraue this admirable example of Christs humilitie in the harts of Christians. Christ rose from supper, saith he, put off his garments, begirt himself with a linnen cloth, powred water into a basine, put himselfe downe at his Disciples feete, &c. and by this meanes stoppes our attention vpon this wonderfull spectacle. To contemplate him who sitts vpon the Seraphins, rise from table, who is clad with glorie, putting off materiall garments, who showres downe raine from the heauens in due season, powering water in earth. To see him vpon earth, who fills heauen: that Master hand which sustains the heauens, at the feete, the foule feete of a seruant, a sinner, a Iudas.
Affect. O, here is nothing left me (my deare Sauiour) but admiration; beholding thy wisdome, thy power, thy Maiestie, brought soe lowe, laide vpon the ground, by this thy ineffable humilitie. Nothing but confusion▪ when I reflect vpon mine owne ignorance, miserie, rottennes, poore neked nothing, carried still aboue it [Page 282] selfe by pride, and aspiring at thy seat. And this conclusion I am forced to make, that ether I must renounce the faith I professe, and remaine vnnaturallie vngratefull and stupide; or els, I must absolutely resolue to become humble: to bestowe my felf wholie vpon the acquisition of that vertue, which is the sure foundation of the rest, and that in contemplation of such, and so powerfull an example therof, as here is placed before mine eyes.
THE IV. MEDITATION.
Of Humilitie and Charitie.
Cons. 1.
COnsider how earnestlie our Blessed Sauiour endeauours to imprint this wholsome lesson in our harts, how deepely he seemes to digg this best foundation of a Spirituall life. It was not enough to haue giuen vs an example of it in his owne person, but what he had shewen in his practise, he would also preach and presse by precept, saying, you call [Page 283] me Master and Lord, and you saie wel, for so it is indeede: if then, I beeing Lord and Master, haue (as you haue seene) washed your feete, you also are bound to washe one anothers feete; that is, to stand prouided in hart at all times, and as occasion is offered, to performe sometime, anie office of Charitie, though neuer so homelie and abiect; and that, to persons of meanest qualitie, far inferiour to vs, &c.
Affect. See my hart, how thy Sauiour concludes against thy pride (but to thy profitt) by word and deedc; I a Master did it, therefore thou a seruant oughtest to doe it, argues he, I the wisdome of heauen who am sent to teach thee all truth; therefore, thou who art nothing but errour and ignorance, oughtest not to feare to stoope! I who am an infinite Maiestie, much more thou who art infinite miserie. I who made thee of a peece of clay, therefore thou whose origen; present beeing, and outgate is no other thing but clay, dust and ashes, &c. Yee are therefore to humble yourselues [Page 284] vrges on our heauenlie Master; yes, for I haue giuen you an example of it, saith he, which I meant to haue obserued, not neglected, that as I had done to you, so you to one another: for surely, the Seruant is not greater then the Lord, nor one sent greater then hee vvho sent him. O powerfull and pressing conclusion, against which I cannot haue one word to mutter! But ô dreadfull and oppressing confusion, if in practise I proceede not accordinglie!
Cons. 2.
Consider how our sweete sauiour hauing thus (in his owne person) giuen vs that so necessarie lesson of profound humilitie, begins now to teach his Disciples, and in them all Christians, the accomplishement of perfection, charitie; saying Mandatum nouum do nobis filioli: my children, I giue you a nevv commandement: That you loue one another, as I haue loued you, and that as I doe giue my life for you, so you loue one another, euen vntill death; yea those also, who doe persecute and iniure you. Marke how he confirmes his learning [Page 285] by his owne example, giuing vs in testimonie of the greatest and dearest loue, the greatest and dearest guift that euer was giuen; to witt himselfe to eate. Heauen had nothing better. God, could inuent nothing greater. O strange inuention of a louer, so to depart as yet to leaue himselfe to be enioyed by his beloued, who are all faithfull soules!
Affect. O my soule, and all yee soules who are touched with the loue of a true louer, was there euer the like seene to this? ah behold, wonder, praise, loue! for loues sake, lets loue him, tis himselfe he hath giuen vs; lets giue our selues to him, tis himselfe he hath giuen vs, true God, and true Man. O charitas! ó pietas! (saith S. Augustine) quis vnquam talia audiuit? vvho euer heard the like to this?
THE V. MEDITATION.
Co.
COnsider how being prouoked by nothing but his owne infinite Goodnes, he loued man from [Page 286] all eternitie, and not from eternitie; onely, but in time also, in which he brought downe into the world the fire of that holie loue, for no other end, then that it should burne the harts of men: He loued man not in the beginning onlie, but euen to the end; not meerely in life, but euen to death: Aff. O God the loue of my hart, and my part for euer, how I desire to desire thee! how I wish to haue this poore frozen hart of mine inflamed with this holie fire! ô holie fire which burnes vp, and euen consumes the sacred hart of my sauiour; may some sparke of it fall vpon the hart of that-sinner, who for want of that heate is readie to perish and loose it selfe. 2. Point. Consider that death could put no period to my Souiours loue, it did not onely liue to it, but liue and raigne in it, as a sacred Salamander amidst her flames. He loued vs not, I saie, to death onlie, but through his excesse of loue, he loued euen death it selfe for our sakes. I haue, saith he, a baptisme or lauer wherein to be baptised or washed, to witt the bath or lauer [Page 287] of my blood, and how am I sollicited, pressed, and oppressed, as it were, with a burning desire of that wishfull houre.
Affect. O God, how excessiue great must that loue needes be, which endures not onely constant to death, but euen ardently loues and desires death for our loue? And howgreat ought our loue to be, to answere the loue of so louing and gracious a benefactour? 3. Point. Consider, that though death in its owne nature, is iustly reputed the most horrible of all horrible things, and this death the most horrible of all deathes, as being accompaigned with all the circūstances which might bring with them horror, dread, and confusion; as insufferable paines, disloyall abandonings of all his dearest friends; abismall abiections, and humiliations, contemps, blasphemies, &c. Yet did my Sauiour, the better to imbrace it, for our sakes, eye it as a certaine demonstration of his admirable loue to his heauenly father, and to vs; and receaued it as proceeding from his holie hand, as a subiect to crowne his [Page 288] obedience, &c. & as such it was most deare vnto him.
THE VI. MEDITATION.
Of our svveete sauiours going into the Garden.
Cons.
HAuing now done supper, you must accompanie him into the Garden, together with Peter, Iames, and Iohn. Where you shall see the valourous young Dauid louingly prodigall of his youthfull and delicate bodie, desirous to begin the battell: yea drawen on, and animated with a feruent loue of mans saluation, goe first to the place of combate, without constraint, of his owne accord; marke what kind of weapons he had prouided himselfe of; no other then humilitie, charitie, praier, with a resolution to indure all for the loue of vs poore creatures. Let vs be alwaies furnished with the like weapons, and the victorie is ours.
Affect. Sweete Iesus, in this thou [Page 289] renderst me perplexed: for I know not whether I ought to ioy in thy loue, or sorrowe to see loue moue thee to so great a paine; for an vndutifull seruantes sake; Ioy, to see the book of life begin to be opened, wherein all the treasures of knowledge and wisdome are contained; or sorrow to foresee the rude manner of opening it, euen at hand And againe, thou renderest me confused, when I reflect vpon my-selfe, and finde my felfe so backward, yea happly one of the laste and most backward, if anie difficultie be to be endured, though for my iust deserts, while I finde thee who art altogether innocent, comme first to the place of paine and sufferance; and this my pouertie, deare Lord, I willingly laie open before the eyes of thy mercie, hoping to be cured of this spirituall infirmitie, by thy souueraigne and omnipotent goodnesse.
Cons. 2.
But alas, looke about you now and you shall see a strange alteration; you shall see him who, according to his spirit, wished to haue all things accomplished in himselfe, (which were decreed by the eternall wisedome of God [Page 290] the Father, and the consell of the holy Ghost) yet according to his tender and passible flesh, being of a most delicate and noble complection, begin to haue a horrour) through the strong apprehension of neere approching death; and therefore he begins to sorrow, to feare, and to be irck some; outwardly to quake in all his members, inwardly to be seased vpon by a deadly anguish, Harke, and you shall heare him impart the abundance of his greefe to his best friends: Tristis est anima mea vsque ad mortē; my soule is sorowfull euen to death: as though he should say, the anguish which I endure, is sufficient to procure my death. See how the euent shewes his words most true, for who euer sawe feare cause a bloody sweate burst out from euerie member?
Affect. O vnspeakable goodnes! ô incomprehensible loue! was euer the like seene or heard? what louer was euer like to this louer of mine? O my soule, my soule, how comes it to passe that we can be so little affectionate, so intolerably vngratefull, as not to be inflamed, nay not at all to be touched with, or seeme to be concerned in this vnheard of argument [Page 291] of affection, shewen by a person so infinitly great, to vs so extreamely litle vile and miserable? how become we so obliuious, as to forgett this memorable fact? how so vngratefull as not to be willing to correspond by enduring with patience such diminutiue crosses, contempts, contumelies, contradictions, temptations and tribulations, a [...] Gods wise prouidence, and fatherly loue permitts to fall vpon vs; and that too, euen for the cure of our sins, which are so great, and so many?
THE VII. MEDITATION
vpon the same subiect.
THE FIRST CONSIDERATION.
RVn to him and demand the cause of this his so mortall greif, (and you cannot be so little kinde, nay euen so barbarously cruell, as not to ease him, so farre as lyes in your power) and I thinke you shall receaue from him, that, alas, there is no other cause, then [Page 292] that the heauie and numerous burthen of mankinds, and of your owne sins, presseth so hard vpon him, according to his humanitie, that it quite, in a manner, oppresseth him, together with the ingratitude of those, whom he most loueth; yea euen so much as to take vpon him sinne. Ponder the heynousnes therof, since it appeares, too heauie, euen for the shoulders of a God. Waigh also how greate your owne ingratitude would proue, if by sinning you should giue him, who loues you best, occasion to crie out; Tristis est anima mea vsque ad mortem.
Affect. Confesse then with S. Augustine, saying; Ego, ego dulcissime Iesus, sum tui pl [...]ga doloris, tu [...]e culpa occisionis; They are my sins, deare loue, which are the cause of thy so great greife, mine the guilt, thine the punishment, ô strange censure, strange disposition of an vnspeakable misterie! the wicked offends, the iust is punished; the guiltie goes scotfree, and the innocent is beaten; man commits, and God endures: how farr, how farr, ô son of God, will thy humilitie descend? how farr, will [Page 293] thy charitie burne? what end will thy pietie haue? to what degree of miserie and torment will thy loue and compassion leade thee? ah! euen for all these, and for this thy vnheard of greife, I beseech thee that thou wilt permirt rather whatsoeuer cruell torment, to take me out of this life, then become so cruell as to imbrace sin, which was caufe of my bestloued his so infinite affliction.
Cons. 2.
Consider what meanes our sweete Sauiour vseth in this his extreame distresse, learning thence a true behauiour in our affliction. And behold pious and humble Iesus prone laied vpon the ground; he to whom all knees are iustly bowed, like a poore man, like a poore sinner, as one left of his heauenly father, to reconcile vs poore men, vs poore sinners, to his heauenly father, in a long and feruent prayer, crying out. Pater si possibile est, transeat à me Calix iste. Father if it be possible let this cuppe passe avvay from me. See him a second, and a third time, goe to the same place, iterate the same prayer, adding that voice of perfection, non [Page 294] mea sed tua voluntas fiat. Not my vvil but thyne be done. As though he should saie, heauenly father, if it be possible let this bitter potion passe, for my tender nature doth altogether abhorre it; yet if without it, mankind shall not be redeemed, not mine, but thy blessed will be done.
Affect. O blessed resignation! ô lesson of greatest perfection! and we my soule; shall we not striue to learne it, being taught vs by the wisest, by the louingest, by the sweetest Master thar euer earth or heauen had? shall we not in our necessities, in our more vrgent difficulties, in our daily temptations, run straight to our mercifull father, feruently and confidently crying out; Pater si possibile est transeat à me, &c. That is, if it be thought good to thy diuine goodnes, that I should be deliuered, of such or such a difficultie or temptation, which doth euen to death afflict me, be it so; if not, I doe willingly repose, and rest satisfied in thy fatherly prouidence, and doe freely pronounce, Viue Iesus, not mine, but thy heauenly will be accomplished. [Page 295] None can be more wise to know whats most conuenient for me, none more louing to wish me that which thy wisdome sees conuenient, and none more potent to performe that which thou willest and seest to be conuenient, and therefore freely, and by best reason I affirme, not my vvill, sweet Iesus, but thine be done.
THE VIII. MEDITATION
Of the betraying of Iesus.
Cons. 1.
BVt alas, why doe we here delaie? Iesus stands not still in this station; feare is driuen awaie by loue, the ardent desire he hath to suffer for man, hath carried him forward, euen into the traitor Iudas his hands: ay me! looke, for loue, looke, a barbarous multitude, armed with bills, with staues, wish swords, with inhumanitie, with crueltie, with diuelishnes: and Iudas the first of the hellish route, besetting the innocent lambe, the harmelesse ioseph; my loue, my spouse, my Iesus, readie [Page 296] to rend, to spoyle, to bereaue him of his life.
Affect. And can we, my soule, see this with drye eyes? shall we not run to helpe with the little force we haue? shall the innocent be led awaie and I the guiltie escape? me me qui feci in me conuertite ferrum Iudaei. Iewes, cruell Iewes, turne your furie vpon my nocent breast, and permitt my Lord and Master to escape, twas I, twas I, good Iesu, twas I that offended. And thou my sweete Master pardon my fault, and make me vndauntedly to accompany thee through all the difficulties and disastres of this painefull passage, of this time of thy holy Passion. Trahe me post te Domine, trahe me post te. Draw me after thee deare Lord, drawe me after thee, and let thy mercy neuer permitt me to be so cowardlie as to abandone thee.
Cons. 2.
Consider how mildly this meekest lambe behaues himselfe amidest this rude multitude, and first towardes that vnkind miscreant, that traiterous Iudas, imparting him a kisse of his heauenly faire mouth; and sweetly sayng; [Page 297] Amice ad quid venisti? friend, Disciple, haue I deserued thus at thy hands? (imagine the like said to euerie offending soule) was it a fault to haue washed thy feete? to haue fed thee with my body and blood? Amice, &c. is it possible that thou esteemest me at so vile a price as thirtie pence? Amice, &c. returne home Iudas, returne into thine owne hart, see whither thou hast gone, and against whom: returne with repentant teares, and my grace shall neuer be wanting.
O ineffable benignitie of a Saniour towards a traiterous seruant! what may deseruing friends expect, if demeriting miscreants find such amiable words? what a singular ioy may this be to vs, ô my soule, if we perseuer in our loyaltie? what a sure hope, should we by fraud, or frailtie chance to fall? what a great shame not to forgiueour enemies, sith neuer anie fault was or shall be so great: blush, my soule, blush to vse such fowle words in euerie small offence, sith the King of glorie vsed no other reprehension to his betrayour, then, Amice ad quid venisti. Friend to [Page 298] what end didst thou come?
THE IX. MEDITATION.
Of the taking of Iesus.
Cons. 1.
COnsider how notwithstanding they had experience of his power more then humane, in casting them all downe with two short words: ego sum, yet did they not leaue off to prosequute their diuellish designe. Thinke what his power will be when he shall come to iudge, if goeing ro be iudged he be thus potent? what in his raigne, if in his banishment his words strike such a terrour? But see, see, nowe they lay violent hands vpon my deare spouse, the rauinous wolues enter vpon the tender lambe. Ay my hart! one pulles his beard, an other fastens vpon his haire, a third laies hold vpon his necke; this beates him vpon his amiable face, another bindes his sacred hands, and they who could laie no hands vpon him, throws at him blasphemous, & contumelious words: in [Page 299] fine, what did they not? sith, fecerunt in eum quaecunque voluerunt; they did, what euer they would against him.
Let vs here behould, who endures? what, of whom, and for whom: and I think we shall neede no arte to moue compassion. O amor meus! &c.
Cons. 2.
Follow now your sweet spouse to Annas house (and marke, in the waie, the rude and barbarous behauiour which they vse towards him, tugging and haling him forward (while he the mildest of men made no resistance, nether spoke one word) for alas, his Disciples are alreadie all fled, all; Peter also, who would rather dye then forsake him. Ay me! what can euer be a subiect of more commiseration then to see so gracious, so louing, so heauenlie a master forsaken of all those, whom lately he had so louingly cherished, so carefully comforted, so fatherly fed with his owne precious bodie and blood?
Affect. And we my soule, are not euen we daygned with the same fauours, fed daily with the same foode, and shall then such or such a difficultie, [Page 300] cause vs to desist from following our sweete Sauiour? shall weake woemens voices deterre vs? ah dye rather, my soule, dye, then so disloyally forsake thy loue; dye rather, my soule, dye, then so spotr and defile the white garment thou art now inuested withall. Yet alas, S. Peters example makes vs afraide to boast our loue: S. Paules saying is more safe; omnia possum in eo qui me confortat; as though he should say, of my selfe I am able to doe nothing: yet I can doe all thinges in him that comfortes me.
THE X. MEDITATION.
Hovv Iesus vvas treated in Annas his house.
Cons. 1.
SEe now your potent Lord and louing spouse, humbly standing in bonds, before that prowd sinner Annas, mildely receauing a boxe on the eare, for no other fault, then meekely answeringe, interroga eos, &c. aske those that haue heard me. [Page 301] Consider the infinite distance betweene the giuer and the receauer, and you will not know how enough to admire him. The most potent, the most innocent, the most louing Prince, to receaue a boxe (a thing disgracefull in itselfe) from the hands of one of his owne seruants, vpon no occasion; commanded by none (but euen out of his owne malice) while Christ through loue, was suffering, euen for him vnworthy wretch.
Affect. O my soule, my soule, is it not euen thus, that we who seeme so compassionat to all the world besides, treat this patient lambe? giuing him, in so much as in vs lyes, as many blowes as we commit offences. And is it possible then, that we are only yncompassionate of Iesus his case? doth his loue deserue this at our hands? can his example be of so little force with vs, as not euen to blush to be so quickly put out of patience, with the least touch of disgrace, or any other word sounding anie thing contrarie to that which we conceaue; while that heauenly face, in quam desiderant Angeli prospicere, [Page 302] vvhich the Angells desire to behold, is exposed to the cruell blow of a vile seruant, and that without muttering or impatience at all.
Cons. 2.
Accompanie now your forsaken spouse from Annas to Caiphas, weighing in the meane time, what a wearisome night he had of it, left alone to himselfe amidst a crew of thirstie blood-suckers, in a dark-some night; and all this to marrie himselfe to you; ah looke vpon him, looke vpon him, take now the true proportion and feature of his diuinely faire and gracious face, for alas! shortly will the howre arriue, that nether forme nor figure will be lefe to be taken neque species illi vltra erit, neque decor. Ah pitious case! See him then, before whose tribunall all mortalls shall stand, standing before a mortall man, his owne creature, to be iudged, his hands bound, his eyes cast downe with a gracious bashfulnes, and bashfull mildnes.
Affect. Ah me, ah me, shall that faire, that celestiall faire face be euen so quite disfigured? and my sins the [Page 303] cause of this dolefull Metamorphosis? ah pittious case! But at least, goe not alone, goe not alone my deare spouse, drawe my sickly and fearefull soule after thee, through the sharpe of thy Passion, faine would she follow, but alas she is fraile, alas she feares; Ah trahe me Domine sponse post te, trahe me post te. Ah draw me after thee, my Lord my spouse, draw me after thee by thy holy grace.
THE XI. MEDITATION.
Hovv Iesus vvas treated at Cayphas his house.
Cons. 1.
COnsider how (vpon Caiphas disgust, taken vpon occasion of our Sauiours most milde answere, Tu dicis, quia ego sum, you say that I am so) they giue new force to their furie, bursting all vpon him without pittie or compassion, some beating, some spitting in his face, others with their nailes tearing the same, some haleing him by the haire of the head, [Page 304] some by the beard, others stroke harder at him with sharpe mockes; En Prophetam nostrum, prophetiza nobis Christe quis est qui te percussit? Loe here our Prophete, Prophecie to vs, ô Christ, who was he that strooke thee.
Affect. Ah what is this I heare? was euer sott on earth vsed with such scorne? ah whats this I see? was euer theefe or malefactor vsed with such rigour or crueltie? is this the faire face I tooke euen now so good notice on? ay me! how wholy its changed? It was putely white, and now it is swollen with blowes, blubbred with spittle, dyed with blood, torne with nailes; and all this for loue of me. Ah! and shall I not loue him? shall I not loue him.
Cons. 2.
Follow him now from Caiphas to Pilate, their malice still continuing, or rather encreasing touwards him, thinke how you take not willingly so much paines to please him, as these wicked Iewes did that night to offend and molest him. For see, after their false accusations could not moue Pilate to sentence him, they hale him from [Page 305] thence to Herode. Marke herein the full and perfect abnegation he had made of himselfe and his owne will; giuing himselfe ouer to the indiscretion of a Barbarous multitude, to be led to this and that man, this and that place; to the highest, to the lowest; limitting himselfe to no one thing, but indifferently imbraceing all, or anie one thing, his heauenly father permitted to fall vpon him; and all this for the loue of you.
Affect. Learne here, ô my soule, of thy spouse this perfect abnegation; for if we desire to be gracious and agreeable in his eyes, we must be prompte and faithfull imitators of his workes? vt sicut ipse ambulauit, & nos ambulemus: and therefore hereafter we wil not looke so much, by whom, what, or for what we suffer, which is to limitt our patience, to times, and occasions, making ourselues iudges of our owne cause, but still haue an eye for whome, and by whose example, to witt for how louing a Lord, how deare a spouse, for how entire and feruent a louer; in fine, for how great a Kingdome, for [Page 306] how many offences, if not those which now we are accused of, at least of our life past, with those of our friends, of our miserable coūtrie: nor is indeede loue accustomed to exact reasons; tis reason enough, that it is for our beloued we suffer; and this we can doe, as often as wee haue an intention so to doe.
THE XII. MEDITATION
Hovv Iesus vvas mocked at Herodes. and Barabbas vvas preferred before him.
Cons. 1.
COnsider how at Herods howse our Sauiour is receaued with new contempts, and contumelies: their vnsatiable malice not being a whitt satisfied with all the paine they had alreadie put him vnto. See them inuest the eternall wisdome of his father, in a white garment, in manner of a foole; to be led in that equipage through the populous streetes, as a theefe or malefactor. See how humbly, how patiently, and mildely [Page 307] he performes this Procession; and all this for our sake and example, for loue &c.
Affect. O my soule, my soule! what is it that he hath refused for our sakes? what could he haue done which he did not! could any thing haue been more contrary to wisdome it selfe, which he is; then to bee esteemed, as a naturall foole? And this he would vndergoe for loue of vs; and can we proue so vnkind, as not to requite him in what we are able? shall not the white habites we weare for his sake, be deare vnto vs, in memorie of his white garment? shall wee not willingly indure the gibes and scornes of others, while our owne conscience assures vs we doe well? &c.
Cons. 2.
Consider what a contemptible conceipt the wicked Iewes had of our sweete Sauiour, not only equalising a wicked rogue, with him, but without all hesitation and delay, preferring him before him, straight answering Pilat; non hunc sed Barrabam. We demande pardon not for this man, but for Barabbas. O strange blindnes! ô vn [Page 308] happie choice; non hunc sed Barrabam; not a louing Sauiour, but a damnable villaine; not the mildest of creatures, an innocent, noe; but a nocent, a rogue, a theefe. See the iudgment of the world, and learne hence what credit you are to giue to it, the treasure of heauen once before sold for 30. pence, now esteemed at lesse then nothing, the price of a Rogue: for harke, they persist in their vngracious choice, crying out with one voice; tolle, tolle; Crucifige, Crucifige. Away with him, away with him, Crucifie him, Crucifie him.
Affect. Haue we not good reason then, alwaies to suspect, yea neuer to trust the worlds opinion, for verily one is exceeding blind that cannot discerne the sonne by his splendant rayes. Well could I curse their sinfull and foule mouthes, their hellish harts, their blind choice, but woe is me! the conscience of a like contempt stopps my mouth; for haue we not, my soule, in earnest haue we not, or at least, haue not our actions often said; non hunc sed Barabbam? while this or that fond affection, this, or that light and momentarie delight, [Page 309] hath been deliberately preferred before Gods pleasure; or at least, these imbraced, that neglected; ay mee therefore!
THE XIII. MEDITATION
Hovv Iesus vvas vvhipped at Pilates.
Cons. 1.
ANd now see Barbarous furie armed with authoritie, Pilat giues him ouer into their hands to be scourged, into the hands of vile, & desperate slaues; what vsage may you easily thinke he had? Marrie they binde him with cordes to a pillar (though he had neuer yet made resistance, no not so much, as in one high word, or distempered looke) they bind him with cords I saie (haueing already stripped him quite naked: I leaue it to your consideration, how much contrary to his virginall bashfullnes) so hard, that they force blood to spring out at his fingers ends; ô God! what a pittifull paine must this needes be in so delicate a complection?
Affect. And all this for his too much loue to vs, vngratfull vs! ô my soule, twas our loue that tied him so fast, to loose the tye of our sins, no other cord could haue held him, that was only stronge enough to tye Omnipotencie. And shall not the same cord be stronge enough to tye vs to him? to tye our hands from sinning, so that we may answere our passions, our vnlawfull desires, I cannot, I cannot, the loue of my sweete spouse, hath tyed my hands, I cannot. In fine, shall not this confounding manner of suffering, make such and such acts of humiliation, seeme farre more tollerable, when I consider that the innocent sonne of God indured worse for my loue?
Cons. 2.
See now alas, how vnhumanly they teare his delicate and sacred bodie, not leauing a place whole for a new wound, see how the blood streames downe, nay, the skin falls off; nay, yet more, peeces of his blessed flesh dropp downe; ah pittifull sight! quo nate Dei, quó tua flagrauit charitas? ah sonne of God? how high did thy Charitie flame out! behold your spouse with compassion [Page 311] in his wedding garment, died in rich scarlet die, nor was it anie meruaile, sith as S. Bonauenture saith, he receaued more then, 5000. woundes; verè vermis erat, & non homo, opprobrium hominum, & abjectio plebis. He was truly a worme, and not a man, the reproche of men, and the scorne of the people.
Affect. Looke Angels, looke is this your King; looke Queene of heauen, is this thy child? looke my soule looke, is this thy spouse, that euen now was so diuinely faire? I, I, tis euen he; true said the Prophet; vidimus eum, & reputauimus quasi leprosum: We saw him, we sawe him, and we reputed him as a leaprous person. Ah me▪ what cruell hart vsed my loue thus? ah let vs run to imbrace him: for tis euen he. Lets wash his deformed face with our teares, ò sweete Iesus! ô loueinge Lord! ô deare spouse▪ my sick hart can indure no longer to see thee thus abused.
THE XIV. MEDITATION
Hovv Iesus vvas crovvned vvith thornes &c.
Cons. 1.
COnsider how scarcely yet the torne Iesus, in that his extreame wearines, had sought out and put on his garments, till behold a new torment, a new contempt is inuented for him, so without end are his sufferings! And what? ah goe out yee true daughters of Sion, and see your true Salomon in the diademe in which his mother crowned him: in a diademe of thornes, sharp thornes, peircing skin and skull euen to the braines, as S. Bernard saith; in a thousand places, saith S. Anselme, iudge what an vnheard of paine this must needes be. And see, yet to add scorne to his torment, they put a reede into his hand for a Scepter; nay with it they beate the sharpe thornes deepor in-to his head.
Affect. V [...]ere langores nostros ipse tulit; & infirmitates nostras ipse portauit; Truly [Page 313] he suffered our languours, and tooke our infirmities vpon him. Ours, euen ours. O my soule, things that he was not subiect vnto but by his owne will. Ah my hart! see how heapes of gorie blood stand vpon his heade and temples; see that fairest face of men or Angells, all disfigured and this for loue of vs? Come come all yee soules that are moued by loue, come and see a louers extasie; he hath giuen vs this sure argument of loue, let vs not loose, our affections vpon anie lesse then himselfe. And thou my poore soule, die rather then be so vngratefull as euer to lett this bloodie Picture (which diuine loue, made so be painted, for loue of vs) be blotted out of our hartes.
Cons.
Vpon the Ecce homo, behold the man. Consider that when Pilate could neither find cause of death in him, nor meanes to saue his life (so farre was the implacable rage of the people causeleslie insensed against him) he brings him out, with a crowne of thornes vpon his head and a purple garment vpon him, hopeing, by the aspect of a most miserable and despicable person [Page 314] to incline the most barbarous hart to pittie and compassion, saying! Ecce homo, behold the man: as who should say: looke vpon one so disfigured that you can hardly find man in him, and know him to be what indeede he is, were you not told he is a man. Behold the man, a man of dolours, a man humbled, if euer man were humbled. Behold the man, nor is he a brute beast but a man; and as such might deserue to be looked vpon with an eye of pittie. But noe pittie was found for poore Iesus; for the High Priest and people hauing seene him, cryed out: Crucifie him, Crucifie him.
Affect. In vaine Pilate, in vaine dost thou striue to appease madd men, in vaine is reason imployed whete furie raignes, in vaine is innocencie pleaded, where malice hath resolued the sentence before hand. These reproches, this pubblike derision, these scornefull garments and scepters, this crowne of thornes, this gorie bloud alreadie powered out, will not doe it: noe lesse then his sacred harts bloud will be able to glutt their bloudsucking humour. Behold [Page 315] thou then the man, my soule, behold the man, who for thy sake is readie to powre euen that out to the last droppe. Behold the man, I say, but behold him, in a quite other manner, with a hart full of veneration, gratitude, and compassion: resoluing firmely, for his loue, to be willing to be exposed to what euer scorne, disgrace, contempt &c.
THE XV. MEDITATION.
Vpon the same subiect.
Cons. 1.
COnsider, Christian, yet further, and behold this man againe and againe, the deeper to imprint this lamentable spectacle in the very bottome of thy hart. Pilateinuites thee to behold him, a man; and in that he tells thee noe newes: for thyne eyes reade that in his bloud; the most pittifull plight in which thou discouerest him, speakes him a frayle poore miserable man to thy hart, were it euen of flinte. But behold him with the eyes [Page 316] of faith, and thou shalt at the same tyme see him a God too. And howeuer he appeares, at present, a worme and not a man, by this abismall abiection of his, yet is he no other then thy verie God, who created thee, and is now with all, made an obiect of contempt to redeeme thee.
Affect. Deare Lord I behold thee, and most willingly acknowledge thee a man; yea I cordially venerate, imbrace and loue thee as the dearest, mildest, and best of men, euen amidst this thicke cloude of reproches which inuolue thee. Yet forgett I not, nor blush, nor feare to publish the King of glorie vnder thy crowne of thornes: the Lord of Maiestie, though couered with a mantle of scorne. The Authour of order, comelynesse and beautie, in the midst of thy deformitie and confusion. And while I see and touch thy wounds, as it were, I confidently with S. Thomas professe thee my Lord and my God, and with my whole hart fall downe and adore rhee. Beseeching thee euen for the same charitie and mercy to engraue the sadd idea I now make of [Page 317] thee, so deeply in my hart, that conceiuing a sound sense of sorrow and compunction, I may neuer more affect to behold any vaine and curious thinges, nor eye any lustfull or carnall obiect for euer.
Cons. 2.
Consider how painefull, reprochfull, and ignominious a procession our Sauiour Iesus Christ had of it. Hees taken, and ledd like a theefe or malefactour to Annas, and there receaues a boxe of the eare. Hees thence haled to Cayphas, and there is receaued with reproches, spitts, blowes, and scorne. Thence to the Councell, where he meetes with iterated iniuries, and fowle blasphemies. Thence to Pilate, where he is loaden with false accusations. Thence to Herode, where he is treated like a foole in a white garment. From thence he is hurried backe againe to Pilate, and there a seditious rogue is preferred before him. Thence he is trayled into Pilats yeard and whipped. Thence by Pilate he is exposed to the peoples scorne, in a purple robe, and a crowne of thornes; wherby not preuayling to appease the iewish rage, he [Page 318] causeth him to be ledd into Lichostratus, and pronounces sentence of death against Iesus, and his owne conscience.
Affect. O deare Iesus! what strange indignities are these which thou daignest to suffer for me, thy poore and miserable seruant, thy rebellious subiect, thy prodigall sonne? Ah, how powerfully doe these things preach to a hart that hath anie sense of Christianitie left in it? what is it that man should finde strange to suffer, after these prodigious sufferances of his God, who made and created him? Thou art happly true and honnest & neither dost wrong thy neighbour in thoughts, wordes, nor worke, & yet thou art reputed a theefe, a malefactour, &c. So was thy God. Thy best actions are misconstrued, and paid with reproches, blowes, and iniuries: so were thy Gods: Thou art made a scorne to others, they make thee passe for a foole, thou art openly derided, calumniated, falsely accused, vniustly condemned, whilst thou art indeede innocent, and acknowledged to be such, euen by those that condemne thee: and is not here, thy Christ, thy God, innocencie [Page 319] it selfe, so dealt withall too, for thy loue, for thy example? Endeuour to print this deepely in thy hart, to haue it readie vpon accasions, making a firme resolution, patiently to endure such and such things as are wont to trouble thee, for Christ his loue, that by imitation thou maist become like to thy Master.
THE XVI. MEDITATION.
Hovv Iesus carried his heauie Crosse tovvards Caluarie.
Cons. 1.
COnsider that the sentence is pronounced, not because iustice would haue it so, but the people (for Pilate finds him who is iudged a iust man.) Iesus is deliuered ouer to their wills, and dye he must. And that of a death both for the kind, and manner of it, most ignominious, that it might so be sutable to the rest of their violences. Iewrie knowes noe death more disgracefull then that of the Crosse. Vpon the Crosse then Iesus [Page 320] must dye. Nature knowes nothing more barbarous then to compell a sentenced person to beare the instruments of his owne punishment to the place of execution vpon his owne shoulders; and yet a heauie loade of a Crosse about 15. or sixteene foote longe is placed vpon the poore Isaacs backe.
Ah my soule what a sadd sentence is this? Thy innocent Iesus, thy spouse of bloud, thy God, must dye. Crucifie him, Crucifie him, is the generall voyce of Hierusalem, and dye he must. It is not onely Pilates iniustice will haue it so, but his heauenly Fathers mercy hath resolued it so in the Court of Heauen; and his obedient sonne in earth hath charitie abundantly enough to performe it. O what a strange conspiracie is here for the same thing (to witt the death of Iesus) but by how diuers ends and meanes and motiues? Pilate is lead by iniustice, least he might appeare an enemy to Cesar. The people by rage to raze his memorie out of the earth. But God the Father by mercy to saue the world, and to glorifie his innocent sonne. The sonne by louing [Page 321] obedience to magnifie his Fathers mercy in redeeming man, that man might for euer singe Gods Mercyes.
Cons.
Consider how the meeke Lambe, who came to take away the sinnes of the world, is ledd out as a sheepe to slaughter. He mutters not, he murmurs not, there is not a word heard from him. Behold the poore, innocent, true Isaac, loadeh with the woode whervpon he must be sacryficed indeede, not deliuered, as was the other Isaac, by the diuine prouidence. Looke but vpon the Crosse with the eyes of flesh onely, and euen as such we shall iudge it a too heauie loade for a tender, worne, and wearied man, vpon his torne shoulders (and indeede, he fayled in the way, & needed anothers helpe) but looke vpon it with spirituall eyes, and we shall find it insupportable to any shoulders but those of a God, since, according to S. Peter, he caries, togeither with it, all our sinnes heaped vpon the same woode.
Affect. O my euer deare Iesu! O my dearest Isaac, my onely saueing sacryfice! O great, admirably great [Page 322] spectacle. Iesus the onely Beloued sonne of God with a crosse vpon his backe! yes my soule, yet such it is to euery hart, as are the eyes with which he beholds it. If impietie looke vpon it, it appeares a great mockerie. If pietie, a strange mysterie of loue. If impietie a plaine conuiction of ignominie. If pietie, a strong Fortresse of faith. If impietie, it scoffes at a kinge, who in lieu of his scepter, caries, vpon his shoulders, the instrument of his punishment. If pietie, it sees indeede the king of glorie carying the inglorious crosse, on which he will dy, but a crosse that euer after shall be adored by kinges, and proue the richest otnament of their Diademes. Let it be euer to vs an absolute persuasion of taking vp our crosse and following Christ. Let it appeare to prophane eyes fame or infamie. Christ finds noe way to heauen but ouer Caluarie. Noe way to Caluarie but through the contemps of Hierusalem; and that too, with weake and wearied limmes, and torne shoulders, awe see.
Resolution. Be it farre from vs to [Page 323] glorie, saue onely in the crosse of our Lord Iesus-Christ &c.
THE XVII. MEDITATION
Hovv Iesus vvent out to Caluarie, vvith his Crosse on his backe.
1. Point.
COnsider the circumstances of this dolefull procession: Iesus setts out towards Caluarie, with a heauie Crosse vpon his torne shoulders, which he rather, trailes then carries a long the streets of Hierusalem. His heauenly face all swollen with blowes, defiled with spittle, gauled with thornes, couered with goarie and fresh blood, so that he appeared, not so much to haue the face of a man, as euen of some monster. On either hand of him, a notorious theefe: Before and behind, worlds of people from all parts, to see this admirable spectacle, some few with compassion, but the most of them, with disdaine, malice and scorne.
Affect. O dearest Lord and Master, [Page 324] how thou wadest through the greatest circumstances of confusion and scorne imaginable! How doth this huge loade, together with this labour, and wearines of thine, crie out to my hart, and to the harts of all men, come vnto me all you that are oppressed, and I will refresh you, whilst you see in my sufferances, the inconsiderablenesse of yours. You are not Masters, but seruantes, nor haue you yet suffered to blood, to crownes of thorne, to publike contumelies, before whole worlds of people, &c. Say, say, then my soule, I will follow thee, deare spouse, whither soeuer thou goest, without limitt, without reserue, without exception of this, or that, befall what wil; come it from what hand soeuer, by iniustice or desert, &c.
Ours Sauiours vvordes to the vvomen of Hierusalem.
2. Point.
COnsider what our Blessed Sauiour saith to the good woemen, who follow him with teares. Maides, or people of Hierusalem, vveepe [Page 325] not vpon me, but vveepe vpon your selues, and vpon your children. That is, looke not so much vpon him who suffers, as vpon your-selues, for whom he suffers: nor what he suffers, as for what. Compassionate teares spent vpon our Sauiours sufferances, are certainly good, and agreable in his diuine sight: yet, are they farr better spent vpon our owne crimes, which were the cause of his sufferances, and continually prouoke his wrath, and euen, according to S. Paule, crucifie him a new againe.
Affect. Let vs not then, ô my soule, so much run out of Hierusalem, to obserue what passes vpon Caluarie, though euen with teares, as looke downe vpon Hierusalem with our Sauiour, and weepe vpon it. That is, let vs keepe at home, or returne home into our owne harts, and seriously obserue what passeth there, what euill impressions, what badd inclinations, how manie auersions, passions, and disorders; what familiaritie, and daily commerce, and dangerous dallying with sinnes. Alas we haue good natutes enough to bestow compassion and teares vpon others miseries, [Page 326] misfortunes, and sufferances, while our next neighbours, our owne poore soules, lye sicke at home, in a dead palsie, &c. vnpittied, vnconsidered, left to ruine; and yet is looked vpon by our selues, with drye eyes, as things which concerne vs not, or are not worthy of our care, or subiects of our pittie. Ah senselesse man, haue mercie and compassion of thine owne soule, and weepe vpon her, and her children.
Resolution. Our cheife care shall alvvayes be about our ovvne defects, &c.
THE XVIII. MEDITATION.
The reason of vvhat our Sauiour Said to the vvomen of Hierusalem.
1. Point.
COnsider, how our sweet Sauiour goes on, giuing the reason why the woemen of Hierusalem, and in them all faithfull soules, should not so much weepe vpon him, as vpon themselues, and their children. For, saith he, if they doe this (that is, vse [Page 327] this fire of torments) vpon greene wood, what will they not doe vpon drye wood? That is, if the iustice of the Almightie exact such rigorous satisfaction, at the hands of his only sonne, who is wholy innocent, vnspotted, liable to no faults, but those of miserable man, what may not the sinner himselfe, guiltie of so many crimes, and so drye, fruitlesse and barren of all good workes, expect and dread.
Affect. Ah Saith S. Augustine, if he cannot passe out of the world without stripes, who came into the world without sinne; what stripes is not he liable vnto who was conceiued and borne in sinne? and who daily addes to those originall ones, which are, in some sorte, necessary, a multitude of voluntary ones. O when I attentiuely looke vpon the prodigious sufferances of my Sauiour, I am forced to crye out to sinners, and in the first place, to mine owne sinfull soule, Vae, vae, vae illis qui non cogitent corde: woe, woe, woe to those, who thinke not of this in their hartes.
2. Point.
Consider, how our Blessed Sauiour with wearied limmes, hath [Page 328] now waded through publike confusion: and is at length by the assistance of a poore gentile, Simon Sireneus, arriued with his heauie loade, at the toppe of Caluarie, where our most serious attentions are called to the contemplation of the strangest sight, that euer heauen or earth yet saw. Not now a burning God on the Mount Horeb, nor a God amidst thunder and lightning, vpon the Mount Sina; nor a God in glorie, inuironed with light, vpon the Mount Thabor; but the same God that burnt, that thundred, that sent out beames of glorie there: here, is nailed to a Crosse, and ignominiously dying betwixt two theeues, vpon the toppe of Mount Caluarie.
Affect. Ibo & videbo visionem hanc grandem I will vp to Caluarie, and see this great sight: for it is not, as some conceiued, the frame of the Vniuerse, that is about to be dissolued, but the very God of nature, which suffers, and is readie to dye. Dye, then my soule, dye to this world, and to all its concupiscences, and dye with this deare Lord and Master of thine. Ah my dying [Page 329] Lord! ô my crucified Loue! Let my eyes, and thoughts loath their wonted vanities, and fill them selues full of this daunting obiect, of a dying God. O my crucified Loue! let me be nayled to the Crosse with thee, neuer seeking to be freed from that tye: But grant that all the rest of my life in flesh, I may liue in the faith of the sonne of God, true God, who loued me, and deliuered vp himselfe for me.
Resolution. Neuer regard among vvhom thou art numbered, so thy actions be Christian. Loue to be reputed for nothing &c.
THE XIX. MEDITATION.
Of our Christian bloody sacrifice vpon Mount Caluarie.
1. Point.
COnsider, how at length, we haue mett with such a Bishop as we had absolute neede of, as S. Paule saith, à Bishop who is holy, innocent, vnspotted, separated from sinners, who hauing no neede to sacrifice [Page 330] for his owne sinnes, wholy imployes it for the redemption of ours. Behold him ready to performe this great sacrifice, to his heauenly father, in his owne blood: Caluarie is the vast Temple lying open to the whole world, the Crosse the Altar, him selfe the Preist and Hoste, and that infinite charitie of his heauenly hart to man, the fire which burnes all into an Holocaust.
Affect. O dolefull ioyfull Mysterie! thy Christ, ô Christian, is readie to sacrifice himselfe: What fountaines of teares are not due to such an ignominious death? But it is for thy sake: for thy redemption, what consolation, what ioy? Weepe then, weepe vpon thy dying spouse: yes, for his dolours deserue seas of teares: yet, weepe not so, as those others who haue no hope: for thou hast mett with a gracious Redeemer, a plentifull redemption, which is euen at hand▪ to witt, our high Priest is gone vp to the high Altar, and is readie to put downe his blood, more then the price of a thousand worlds: While this Abels blood out-speakes his brothers crime. Mans malice was not [Page 331] able to committ, what Gods mercie was able to expiate. Our sinns are great, ô Lord, huge great, we confesse it, we pleade guiltie. But our Priest is holy, vnspotted, innocent, innocencie it selfe. And he is readie, for vs poore sinners, to paie-backe what he tooke not awaie; to appease thy wrath, which he neuer prouoked. Looke vpon this innocent, obedient sonne of thine, and pardon the crimes, and disobediences of thy poore seruant, who of himselfe is altogether insoluable.
2. Point.
Consider, that whereas other Bishops goe richly adorned to the Altar, poore Christ is turned quite naked to the worke, making his publike confusion, the ornament which ought to rauish the harts of men and Angells, to see their God and ours, who couers, beautifies, and adornes all thinges, exposed naked to the eyes, and scorne, of all the world: to couer our confusion, to hide our shame, and to recouer vs againe the white garment of originall iustice, which we lost in our first father.
Affect. Neuer is a Christian man so [Page 332] gloriously adorned in the eyes of God, Angells, and Men, as when he neglects, or depriues him selfe of all ornaments by Christs example, and for his loue. Neuer doe we so neerly resemble Christ, nor so securely approch to his holy sacrifices, as when we find our selues turned naked, not only from all interest, humane respects, selfe-esteeme, and selfe loue; but from our dearest desires, and best beloued affections, to certaine practises of pietie, & aduancement in verue, by meanes of our owne choice; whereas our more purified, and Christian-like desires indeed, ought to be an absolute indifferencie and intire dependence of Gods good pleasure, affecting, that in all things his holy name be sanctified; his raigne be magnified; his blessed will be accomplished, and glorified for euer, whether by our nakednesse, confusion, ignominie, or good fame.
Resolution. We vvill disingage our selues of all other interests, but Gods blessed vvill alone.
THE XX. MEDITATION.
Our Sauiour stripped naked, and putt vpon the Crosse.
1. Point.
COnsider how this publik confusion was accompaigned with excessiue paines: for the barbarous rudenesse, inhumanitie, and crueltie of the soldiers, doe not so much teare off the fleece, as the very skinne and flesh of the delicate and tender lambe, which muttered not against those that shore him, and ledd him to slaughter. If at the piller, their inhumanitie inflicted wounds without number, at the Crosse their inraged violence, teares them all into one, while they snatche off the garment which stickes to the goarie blood of them all.
Affect. Ah my soule! let vs here behold the man againe, who is placed naked before our eyes. He is thy dearest spouse, but thy spouse of blood, whose sufferances find no end. He is thy hartes only delight, who is now made [Page 334] an obiect of horrour to thine eyes. It is he who was beautifull, farre before all the sonns of men: and behold, he is wholy deformed, all couered ouer with wounds, and fresh springs of blood shewre downe from euery part, and now there is noe beautie in him nor comlinesse. Nay, he is as it vvere a Leper, strucken by God and humbled Towitt, we all straied like lost sheepe, and this lambe takes all our iniquities vpon him. Let vs not then, at least, spare dropps of guiltie teares, where he spends fountaines of innocent blood.
2. Point.
Consider how these vile slaues extend the King of Glorie (thus naked, thus deformed, thus fleaed and torne, thus cruelly crowned) vpon the ignominious wood, with as much barbarousnesse and brutalitie, as their diuellish malice could inuent; and then with great and rude nailes, digge through his hands and feete: Foderunt manus meas & pedes meos (as the prophet longe before had expressed it) racking out his armes with huge violence, to force them to their designed places [Page 335] vpon the Crosse, so that one might count all his bones: dinumerauerunt omnia ossa mea.
Affect. O my deare Iesus! what excessiue shame, confusion, and torments, must I needs conceiue thou here indurest for the sinfull soule of me thy poore vnworthy lost seruant? while I see the waight of thy whole bodie riue the wounds of thy sacred hands and feete, still wider and wider? Thy bones vnioynted, thy veines and sinewes forced to an vniust length. My hart, my hart, where art thou, on what thinkest thou, while thy innocent Master thus suffers for thy sake? without complaint, without murmuring one word. Is it thus that we suffer infinitly lesse things for his sake, and in contemplation hereof?
Resolution. I vvill neuer forgett these huge torments, but solace my smale sufferances in the same.
THE XXI. MEDITATION.
Our Sauiours Prayer vpon the Crosse: Father pardon them, &c.
1. Point.
COnsider how our high preist, who is now readie to sacrifice himselfe a torne and bloodie host, such as you haue seene him, for the sinns of his people, begins first to offerr vp his praiers for them to his heauenly father, saing: Pater dimitte illis non enim sciunt quid faciunt. Father pardon them, for they know not what they doe.
Affect. O ineffable mercie, mildnesse, and longanimitie▪ While their inhumanitie hath left him neither hand nor foote free, he wantes not a tongue to pleade for his persequutors peace and reconcilement. O my soule, let vs Learne, lets learne by this example, to pardon our enemies, be the offence neuer so great.
2. Point.
Consider, that thus it was that our Sauiour Iesus Christ taught [Page 337] vs from the Crosse, euen amidst his greatest torments: when the most innocent person that euer liued, receiued the most barbarous treatie, that euer malice inuented: and euen in such circumstances, this lesson (of praying for our enemies, &c.) he left vs to followe. Obserue with shame how we Christians complie with it: Is our first addresse to God, when we meete with Crosses, tribulations, contradictions, &c. Is our first sute for pardon for those that iniure vs? Doe we studie to finde out some excuse for them? or rather, doe we not indeede fall to muttering, and murmuring, and impatience, and euen offend God by returning euill for euill, because others offende vs? In lieu of pardoning, or begging pardon for them, doe we not desire, and seeke for reuenge? Doe we not insteede of extinuating, striue by the sophistrie of the Diuell, to aggrauate little and inconsiderable deedes, words, or mistakes? And yet we are not Christs, we are not innocencie it selfe, yea, contrarily, we are faultie enough, and as subiect to doe, as to receiue iniuries.
Affect. Alas, alas my soule! the Copie hath no resemblance with the originall; its as farre differēt as light from darknesse. This is not to expresse Christ in our actions, but the Diuell, his mortall enemie. It is but in words, and in name to professe Christ, and infacts to denie him, and to sweare with S. Peter, that we know not the man, whose language wee speake, whose liuerie we weare, and beare his name. And yet this was a lesson he alwaies taught in his life, A lesson which he preached, and practised dying. A lesson which he left written in letters of blood, for vs to practise after his death.
Resolution. I vvill pardon such and such a vvrong, in memorie of this excessiue mercy.
THE XXII. MEDITATION
Of the Ievves tauntes, scornes, and blaspheamies.
1. Point.
Consider how their tygerish rage runs still on, against this [Page 339] innocent dying Lambe which mutters not. The streames of blood which flowe downe from euery part, gluts not their malice: extreame torments which their rude violence puts him to, appeases not their furie. It seemes not enough to their hellish madnesses to leaue no member without its torture, vnlesse they fill his eares and hart, with scoffes, and scornes and blasphemies. If he be the king of Israel, let him come dovve from the Crosse, and vvele beleeue him. If thou beest the sonne of God, descend from the Crosse. He saues others, and cannot saue himselfe: Vau avvaie vvith him vvho destroies the Temple, and vvithin three daies builds it vp againe.
Affect. Ah my deare dying Lord! what extreamitie of torment is this, that thou sufferest for me, and by thine owne nation! what hart conceaues not an absolute detestation against those most barbarous bloodsuckers? yet beware my soule, that by the same iudgement which thou zealously conceauest against them, thou condemnest not thy selfe. Looke home and see with confusion, whether a great part of that rage, that [Page 340] malice, that madnesse, be not lodged in thine owne hart. As often dost thou crucifie him with them, as thou preferrest the concupiscence of the flesh, concupiscence of the eyes, or pride of life before him. And as often dost thou add new woundes ouer and aboue the wounds they inflicted, as often as thou comest downe, or callest others downe by ill example, or counsell, from the Crosse which is putt vpon them for Gods glorie; or despairest of his power to be able to helpe thee in thy greatest Crosses, afflictions, and temptations. Let sinne therefor be most hated, as it is indeede most criminall, and truly put thy Christ to death.
2. Point.
Consider that though this so hugely afflicted person, is he who is only said to be free and subiect to no restraint; yea he; who alone giues power to others to tye and vntye, hath often been tyed for our loue, and our libertie; as in the stable in poore clothes: in the garden, and from thence to Annas, Caiphas, and Herods howses, in cordes; in the Pretorie, to the Pillorie to be whipped; yet neuer was my [Page 341] deare Lord, and spouse, so closely and cruelly tied and torne, as I see him here vpon the hard Racke of the Crosse, where he neither findes nor hopes for any case or libertie at all, but that which he must purchace with the price of his life; when death shall free his afflicted soule, out of his barbarously tortured body.
Affect. Ah, my soule! must thy deare Lord treade the wine presse alone? Must thy Master and Redeemer, who is alone free among the dead, purchace him selfe and thee libertie, by the losse of his owne life? And must the bounden slaue, liue still at libertie, and ease? Whereas indeede we are neuer free, so long as we liue vnder false libertie, which is true slauerie, and not vnder the true seruitude of Christ, which is true libertie. Gods seruice is a true raigne: Happie, saith your holy father, is that necessitie, or tye, which compels vs to better; vnhappie that libertie, which lyes open to our ruine.
Resolution. My calling is and shall be my happie Crosse, to vvhich the consideration of these cords shall tye me for my [Page 342] Masters loue, and honour, for euer: Hic habitabo quoniam elegi eum: Here vvill I euer dvvell, because it vvas mine ovvne choice.
THE XXIII. MEDITATION.
Of the Princes of the people and Priests blaspheamies.
1. Point.
COnsider, that though all these bodily torments of my deare innocent crucified Lambe, be inormiously greate beyond all measure; yet they are but as it were, the body of torment, whereas the life and soule of torment indeede, is the torment of the soule: Those cruell Deicides tooke him, they bound him, they haled him, they boxed him, they whipped him, they spitt in his face, they crowned him with thornes, they nailed him hand and foote to the Crosse, they brought him to the verie doore of death: but all this was performed vpon his bodie. But when he heares his Fathers power and loue to him called into question (by [Page 343] the Princes, and Preists, and People, saying: he saies, he is the sonne of God, in him he is confident: let God now deliuer him if he will) then he cries out that intrauerunt aquae vsque ad animam meam; the waters of bitternesse haue entred into my very soule.
Affect. O my soule! how happie were we, if we could once haue the true sense and zeale of Gods honour, and haue lesse sense and feeling of our owne short and light sufferances, though for our owne defaults. We see what a lesson our Sauiour giues vs, who is able to looke ouer all that reflects vpon himselfe, and only eyes his heauenly fathers honour▪ to witt: all the waters of tribulation are not able to extinguish the liuely flame of his charitie. But we, my soule, are selfe louers, and selfe flatterers, and farre too delicate and tender soldiers, to liue vnder a Captaine, who with a thornie helmet on his head, exposeth his naked body to deadly blowes for his fathers honour. Whereas wee, if we can sleepe at ease in a whole skinne, seeme little concerned when we heare and see our Masters name and [Page 344] fame vilified, blasphcamed, and euen torne in peeces. Is this to be followers of Christ?
He commends his mother to S. Iohn, and S. Iohn to his mother.
2. Point.
Consider, that though the waters of bitternesse; and a sense of inward sorrow had possessed his hart, yet did mildnesse, filiall care, dutie, and dearenesse still raigne therein: for with blubbered, bloodie, and dyeing eyes, espying his mother and the Disciple whom he loued, he said to his mother, pointing at S. Iohn, behold thy sonne, and then to his Disciple, behold thy Mother. O how heauenly loue is able to liue and raigne amidst our greatest anguishes! And where loue liues and raignes, what anguish is able to make vs faile of our dutie?
Affect. Obserue my soule, the order and dutie of charitie: Christs greatest care is his heauenly Fathers honour, and consequently he feeles the greatest torment where he findes it violated: and thence his first praiers are imployed for pardon for those that violate it, and his first pardon is granted to the good [Page 345] theife that acknowledged him with a repentant hart. In the next place, he paies the honour which hee owes to his parents, and the loue which he owes to his friends, Mother behold thy sonne: Disciple, behold thy Mother. Thus are vve taught, my soule, to loue God incomparably aboue all things, and to seeke his glorie, euen before, and aboue the loue of our parents. Next vve are to loue and honour those authors of our beeing; and lastly to loue our friends and our neighbours, as our selues, &c.
Resolution. Zeale of Gods glorie &c. and loue of our parents.
THE XXIV. MEDITATION
Of the sorrovves of Iesus and Marie.
1. Point.
COnsider and ponder well the circumstances of this sonne, and this Mother, and this standing; and if there be anie sense of Christianitie, or euen humanitie left, our harts cannot misse to melt with pittie. The sonne, the most louely the most louing, [Page 346] the most beautifull child that euer heauen knew: the Mother, the most gracefull, most gratefull most louing, and most beloued virgine that euer the earth produced, or can produce? The sonne, innocencie it selfe, and the Mother, the most innocent Lady, that euer the world beheld. And that virgine Mother stands neere the Crosse to behold that sonne, that man, that God, dying vpon that most accursed, and ignominious wood, in all the circumstances of, greatest torment, and contempt of body and soule imaginable: dying I say, for her, for vs, for those that put him to death for all mankind.
Affect. O my soule, stand astonished at this saddest spectacle that euer the amayzed heauens beheld; and let the same nayles, which through the innocent sonns hands, peirced the dolorous mothers hart, wound thine also. The sonne is plentifully powring out, for sinners, that pure; and harmelesse blood, which he receiued in that mothers chast wombe, without all spott of sinne; and she the most innocent and louing, and most beloued of all mothers, stands to [Page 347] behold it. Ah what swords of sorrow doe not pearce her tender hart? Well may we conceiue, she paies the panges of childbirth with huge vsurie, which she felt not in his immaculate natiuitie. She now indeede brings forth Iesus, the most painefull waie that euer woeman experienced, since the child must absolutly dye, and the mother hardly escape.
The sunne is eclipsed, the earth quakes, the rockes burst in sunder.
2. Point.
COnsideration. But while hard, and vngratefull, and vnnaturall man wil bestow no compassion, neither vpon the dying sonns blood, nor vpon the dolorous mothers teares, the senselesse elements may seeme to turne sensible to mans confusion, and acknowledge the master who made them, while he litle considers the God that redeemed him, euen in the painfull and ignominious act of his redemption; The sunne withdrawing its light for three howres space, couers his shame; the veyle of the temple [Page 348] burstes in peeces; the very rockes rend, and all the earth is in a commotion, to wit, saith S. Iohn Chrysostome, the creatures could not indure the wrong done to their Creator.
Affect. Ah sonns of men; and may I not adde, sonns of God too, Christians, brothers of Christ, Spouses of Christ, vsque quo graui corde? how longe, how longe will you remaine heauie harted, and appeare lesse sensible, then the verie rockes themselues? O God, vouchsafe I beseech thee, in vertue of the pretious blood of thy deare sonne, which so plentifully streames downe, either to smite this fleshly hart of mine, with thy feare, and with thy loue, or turne this senselesse fleshly hart of mine, into a very rocke, that that rodd of Moyses, may draw waters out of it, that these hammers may bruse and burst it a sunder. Smite ô Lord, smite I beseech thee, this hard hart of mine, with the pious, and powerfull dart of thy loue, that I may be sensible at least, among the senselesse creatures, and testifie that it is my God thats dying.
Resolution. I vvill continually lament [Page 349] the hardnes and vnsensiblenesse of myne ovvne hart, as to any respects of God &c.
THE XXV. MEDITATION.
My God my God vvhy hast thou forsaken me.
1. Point.
COnsidera. And well might all nature stand astonished; well might the dumme elements crye out by earthquakes, and prodigious signes to stupid man, whose crimes had brought the God of nature, the true sonne of God, to such extreamitie of all kind of torments, that the most lamentable and daunting voice that euer was heard vnder the sunne, broke out from his mouth: My God, my God, vvhy hast thou forsaken me? To witt, our eyes were witnesses of greatest exorbitancie, and vniuersalitie of torments, inflicted vpon him, that euer creature suffered, but his owne tongue alone was able to expresse his inward sense, and sorrow of his soule.
Affection. O eternall God, the father of my Lord Iesus Christ dispose graciously, and looke downe towards vs; not vpon me, but vpon the glorious face of thy Christ, that coeternall sonne of thine in whom thou hast testified, thou wert alwaies well pleased, who cryes out to the worlds astonishment; that thou hast forsaken him: If our Aduocate be not heard, be forsaken, our case is desparate; mans cause is lost for euer. But be it not so, dread Lord, be it not so: Looke vpon the louely deformed face of thy Christ which is therefore more louely, because more deformed; Looke vpon his bare breast, sometimes lilly-white, now all-redd, and goared with blood; Looke vpon his withered bowells, his bright sweete eyes, now languishing; his extended armes, his torne limms, his imperiall head crowned with thornes, his pearced hands and feete, whenoe springes of pretious blood streames downe to bathe our infected soules: The strangenesse of his plea, (my God, my God, vvhy hast thou forsaken me?) speakes onely the desparatnesse of our cause, thou canst [Page 351] not forsake that onely deare sonne of thine, nor he thee? or vs, whose suite he is resolued to winne, with the losse of his life: Aspice Deus, & respice in faciem Christi tui.
2. Point.
Let vs weigh yet further these stupendious words: My God, my God, vvhy hast thou forsaken me? He complaines, not of the excesse of the barbarous torments, crowne of thornes nailes cruell extension vpon the Crosse, and effusion of his pretious blood, which he suffers in his bodie: Nay, he mentions not the contumelies, contemps, scornefull blasphemies, which enter into his very soule, but to see himselfe seeme to be quite abandoned by his heauenly father, and, left as a person forgotten, or as one who had no credit or power, in the midst of his barbarous enemies, and euen in the hight of those torments which he suffers in obedience to his will, and for his glorie.
Affection. Cry out then, my soule with S. Augustine, what haste thou committed, ô most sweete child, that thou shouldst be so iudged? What hast thou committed most amiable young man [Page 352] that thou shouldst be so treated? What is thy trepasse? what is thy cryme? It is I, it is I, who am the wound which putt thee to that payne. I the cryme which kills thee. I the sinne wherof reuenge is taken. I the man which seemes forsaken in thee; who can indeede neuer be forsaken. Noe, my soule, it is noe forsaking, but a mysterie. Man had forsaken God by sinne, and God forsakes man in Christ, that by Christ, sinnfull man may be reconciled to God. It is noe forsaking but a doctrine; intimating noe despaire, but a rigourous satisfaction; and is indeede à souueraigne antidote which loue presentes to our sicke hartes. Ah let vs engraue it deeply in the same hartes, and neuer forgett, that the desease must needes be hugely great, which will not be cured but by the abandonnement, torments, and death of the most skilfull Doctour, Ah, my soule, our leprosie was desparatly malignant, which found onely the bathe of the bloud of so innocent a child, souueraigne for its cure.
Resolution. Neuer to despaire of [Page 353] Gods mercy and assistance, seeme vve neuer so forsaken.
THE XXVI. MEDITATION
I thirst.
1. Point.
COnsidera. But harke, my soule, the fontaine of life is almost dryed vp, and thy deare Lord drawes neere to his end. The incessant labours of a most wearisome night: and the immoderate effusion of his most pretious bloud, in the garden, at the Pillorie, vpon the Crosse, hath quite drayned his veyhes: his vigour and strength, as he foretold by the Psalmist, is withered as a pott, and his tongue cleaning to his iawes, dolefully testifies that he is drye.
Affect. O my soule what a deadly thirst is this, which seemes to haue dryed vp the verie sourse of life, and is readie to force the afflicted soule out of the withered body? It is truth that sayes it, and it issues out of that sacred mouth which sometymes said. If any be thirstie [Page 354] let him come to me and drinke, who am the fountaine of liuing water, which flowes into life euerlasting. And it is excessiue torment, my soule, in my crucified Loue, which hath so withered and dryed him vp. He is oppressed with the waight of my sinnes: he is burnt vp with my intempetance and riotte, and he seemes to say to our hartes, children giue me to drinke. And à true sense of his sufferances, à compassionate hart, a repentant teare, is able to refresh him: whether it be bestowed vpon his owne person, or vpon any of his suffering members in his name. Ah then let it neuer be reproched to our hartes: I was thirstie and you gaue me not to drinke, &c.
2. Point.
Considera. And though the extremitie of the torments which my Sauiour suffered, were indeede forceable enough, to draw this expression of corporall drinesse from his mouth; yet was the drouth of his soule, according to S. Bernard, farre more ardent, wherby he thirsted after the saluation of our poore soules, and the honour and glorie of his heauenly father, which [Page 355] he saw contemned. My meate and drinke, said he sometymes, is, that you accomplish the will of my heauenly father; and what is his will but your sanctification or sanctitie.
Affect. If we desire then truly to take compassion of our Sauiours extreame thirst, and be willing to refresh him, let our cheife care be to take pittie of our owne soules, and to sanctifie them. So shall we accomplish Gods blessed will & pleasure, so shall we honour and glorifie his heauenly father; and so finally shall we afford Christ both meate and drinke, How happie are we then, my soule, to haue our interests so inseparablie lincked with those of God the Father and the sonne, that we neuer performe his holy will, and honour him, but the aduantage comes home to our owne soules: nor euer, againe, attend to the aduantage of our owne soules, but we honour and glorifie God, and giue drinke to Christ in his greatest thirst.
Resolution. I will be still carefull to glorifie God in seeking to performe his heauenly will: since his glorie is [Page 356] my sanctitie, my sanctitie his glorie.
THE XXVII. MEDITATION.
They present Christ vvith vineger &c.
1. Point.
COnsideration. Consider that Christ his mercy, myldnesse and sufferance, and the Iewes crueltie, maddnesse and malice, goe on still at the same hight. The myld lambe out of mercy to miserable man, is so miserably racked and torne, that all the radicall moysture of his body is dryed vp, and he signifies his neede of drinke: they presently run with malice accompaigned with mockerie, and present him with vineger and gale. Ah was there euer any, I doe not say, iust, innocent, patient, meeke dying young man, but euen any despicable theife, cruel homicide or most cryminall villaine, so vnhumanly treated, as I see these barbarous tygers treate my deare Lord and master.
Affect. Alas my soule! Lets change but the name of cruell Iewe, into cold [Page 357] and vnworthy Christian; and the storie is told and verified of vs. For are not indeede our words, our workes, our thoughtes mixed with vineger and gale? And doe we not present them to Christ too, who saith: what you doe to those litle ones, you doe to me. We offer vineger and gale to Christ, when we mixe his pure loue with terreane and inferiour motiues. We offer gale to Christ, when we complie with the world, more then with his loue. We offer a mixed cuppe of vineger and gale, when we thinke to serue God and Mammon, to liue piously, and yet follow our owne inclinations, passions and pleasures. In fine we offer vineger and gale to Christ, when knowing much, we performe but litle; knowing his blessed will, we endeuour not to accomplish the same.
2. Point.
Considera. Noe sooner was this inhumane and barbarous present made, but my sweete Sauiour pronounced againe. Consummatum est, all is consummated, or ended. All the ancient sacrifices, types and figures. For here the true Abel is slaine by his owne brother. The harmelesse Ioseph is sold to the [Page 358] Ismaelites: The saueing Noe is turned naked and mocked by his owne children: The innocent Isaac is sacrificed by his owne father; being otherwise the same Fathers onely hope and ioy. So that vpon the Crosse we find the accomplishment of them all.
Affect. To witt, my soule, our deare all-sauing Noe, may seeme to conceiue the Deluge ouer, because he drawes neere to the periode of his life, sending out this voyce as a gentle doue to bring the good tydings of the same. All is accomplished. Our peace, my soule, is neere vpon the point of being concluded with his heauenlie father. Our saluation is neere at hand. O how many haue desired to see what we now see, and to heare the Consummatum est, which we haue the happinesse now to heare, and yet saw, and heard it not.
Resolution. We wil be for euer thankfull for this so singular a grace, which God, out of his free mercy, pleased to bestow vpon vs.
THE XXVIII. MEDITATION.
Of the same subiect.
1. Point.
COnsideration. All is accomplished or fulfilled: All the Prophecies. He hath giuen his body to the strikers, and his cheekes to those that boxed them. He hath not turned his face away from rebukers, and spitters. He hath bene despised, and made the most abiect of men. He hath borne our infirmities, we haue seene him as à leper and strucken of God. He hath putt vpon him the iniquities of vs all. He hath bene offered because he himselfe would, and opened not his mouth. He hath bene ledd as a sheepe to slaughter, and as a lambe before his shearer. His soule hath laboured: he hath bene reputed with the wicked, and deliuered his soule vp vnto death. As the Prophete longe agoe foretold. We haue seene him in his thirste presented with vineger and gale. We haue seene lotts cast vpon his garments. We haue seene [Page 360] him à worme and not a man, a reproche of men, and out-caste of the people. We haue seene him compassed with calues and dogges, and beseiged by fatt bulls. We haue heard him crye out, my God, my God why hast thou forsaken me. Euen as it was foretold by Dauid.
Affect. Is it not true then, my soule, that all is consummated, all the Prophecies fulfilled? Is it not true, that sicut audiuimus, sic & vidimus, that what was foretold we haue seene accomplished? Is it not true that all these testimonies are made but too too credible, exceeding apparant to all the world? But ah my Iesu, thou dearest Authour and Consummatour of our faith! Is it not true too, that thou didst strugle through strange cōtradictions the while? for my sinnes, for my saluation, for the loue of me? Ah this consummation was purchaced at too too deare a rate. If euer I forgett these abismall labours, let my right hand be forgotten; and let my tongue sticke to my iawes, if I euer cease to magnifie these ineffable mercyes of thyne.
2. Point.
Consideration. All is accomplished in fine, to witt the whole law: for our good law giuer came not to breake the lawe, but to accomplishe it. nor is the accomplishment of the Law any other thinge but the loue of God and our neighbour; nor can any expresse a greater loue then to lay downe his life, and such a life, the life of a God: not for friends neither, but for enemyes, for vnworthy seruants, for loste slaues, and that too, in circumstances of greatest tormentes, abismall abandonnements, infamie and scorne.
Affect. Yes the Law is indeed accomplished, my soule, since loue is the fulnesse, accomplishment, and perfection therof; as to dye for the beloued, is the fulnesse and perfection of loue. Our louing Lawgiuer then, hath performed his owne law in perfection, since he dyes for loue, and that, not for his friendes onely, but euen for his enemyes, euen while they persecuted him to death. Ah how pure, how generous, how disinteressed is this loue of his? He finds himselfe forsakem by his Father, and yet he is noe lesse readie [Page 362] to dye for his loue and honour. He finds vngratefull man paying his loue and labours with iniuries, and yet for his loue he will lay downe his life. This ought to be the rule of our proceeding. We must not lesse loue and serue God, because he seemes, some tymes, to leaue vs in afflictions, in temptations &c. nor leaue off to loue our neighbour, because he renders euil for good. Noc: for our ayme and obligation, is, to accomplishe the lawe with Christ, and the accomplishment of the law is loue.
THE XXIX. MEDITATION.
1. Point.
COnsideration. Finally all is consummated: his obedience to his heauenly father, euen vnto death, and the death of the crosse. All the great worke of mans redemption imposed vpon him, and imbraced by him, with such an infinite measure of charitie, that he was pressed and oppressed by the same, till he accomplished it. All his labours and paynes and dolours. [Page 363] All the mysteries of infirmitie, and documents of vertue.
Affect. Its true, my deare Sauiour, the lesson of obedience is cōsummated. Thou hast left vs so perfect à paterne of it, that contempt, scorne, ignominie, tormentes, death it selfe could not shake it. Thou hast bene in labours from thy youth, and thy paynes and dolours haue increased with thy yeares. Thou hast past through all the Mysterie (and, as I may say, all the miseries) of infirmitie: a cold stable, a hard manger, a locke of hay, poore cloutes, heate, cold, hunger, thirst, and much bodily wearinesse. And thou hast left vs all the documents of vertue, of humilitie, myldnesse, pouertie, patience &c. so that thou mightest wel say to mans hart, what could I haue done to my vinyarde which I haue not done. And we, should, as we might most iustlie, answer; nothing, deare Lord; for thou hast absolutly performed all that might be glorious to thy heauenly father, all that might conduce to our plentifull redemption, and spirituall instruction, and putt the highest commendations [Page 364] vpon thy loue to poore man, that could be putt by cruel torments, streames of bloud, and the most infamous death of a God.
2. Point.
Consideration. Hitherto hath my sweete Sauiour looked vpon his heauenly father as a sterne Iudge, by whom he is smitten, as he himselfe professes, saying: propter scelera populi mei percussi eum: for the sinnes of my people I strucke him: By whom his humanitie is lefte to struggle with his cruell tormentes, and to satisfie for those sinnes of ours, in the verie rigour of iustice. But now, hauing consummated and fulfilled all the figures, types, sacryfices, prophecies, and euen the whole Law: and hauing punctually obserued all his fathers orders with filiall obedience, and admirable humilitie, euen to the last gaspe, he beings to behold him as a tender and louing father; and so testifies with a lowde voyce, that it is into the hands of such a father that he deliuers vp his spiritt. Pater in manus tuas commendo spiritum meum.
Affect. May thy wearied soule, ô [Page 365] my kind Pelican; happily returne into its rest. May thou, our too too kind Prodigall ioyfully returne into thy fathers house, out of this forraigne land of ours, where thou hast spent all thy substance euen to the last droppe of thy pretious bloud, vpon vngratfull man; from whom thou meetest with noe better returnes then euill for good, hatred for loue, vineger and gale to drinke where thou art readie to perish with thirst. Ah my soule! my soule! Haeccine reddis Domino Deo tuo? are these the kindnesses which thou rendrest to thy Lord thy God? for his loue, for his labours, for his bloud, for his life, which here he is laying downe for thee?
Resolution. Be my afflictions neuer so many, be my temptations neuer so great and importune, I will appeale from a rigourous Lord, to a louing father, and cast my selfe into his bosome.
THE XXX. MEDITATION.
1. Point.
COnsider in this action of Christ (where he commends his spirit or soule into the hands of his heauenly father) where the true hopes of a Christian ought to be placed: to witt in the hands, that is, in the will and disposition of our heauenly father, to be dealt withall according to his good pleasure. Accursed is that man who places his hopes in man, or in the heapes of his riches which he must leaue behind him; or in the multitudes of his merites, which are none without mercy, but in Gods mercy alone, which is indeede our merite nor shall we euer want merit so long as we cleaue to that mercy.
Affect. Returne into thy rest my wandering soule, which is alone in the bosome of thy heauenly father, and fixe thy confidence there. Trust not in the sonnes of men, in whom there is noe saluation, noe truth, mendaces filij hominum. Leaue not the care of thy selfe [Page 367] to such as haue noe care of themselues, much lesse of thee. Such as thou hast found thy selfe to others, such, at the best, will others proue to thee. Our dearest friends doe easily forgett vs; they will not they cannot goe along with vs. O how good it is then, while we haue yet tyme, to make him our friend, aboue all our friends, who when they all fayle, hath as much power as goodnesse to make good our trust. Into thy handes then, ô dearest father, doe I commend my soule. In those mercifull hands of thyne, not in my miserable ones, doe I repose the whole confidence of my saluation.
2. Point.
Consideration. Well may Gods prouidence, my soule, which we are not able to found, permitt vs to be tempted with Christ, to be in agonie in our deuoutest prayers with Christ, and giue vs ouer, as it were, into the power of darknesse with Christ. Well may we suffer wronges, crosses, calumnies, tauntes and scornes with Christ. Well may our bodyes be left in tormentes vpon the Crosse with Christ; yea & our poore soules suffer a strange [Page 368] anguish with Christ, when we seeme to be forsaken by our God. Yet still by adhearing to Christ, and by following his foot-stepps; we shall infallibly wade out of all, and come to a happie consummation with him, and find a louing fathers bosome layd open to receiue our soules.
Affect. Doe not then, ô my soule, so much regarde what thou sufferest, or by whom or how; as for what, for whom, and with whom. It is not for a smale prize thou fightest, but for an eternall waight of glorie. It is not for some ordinarie person, but for the loue of thy Lord and Master, to become, in some sorte, like to him. Nor art thou left alone, but in his companie, and vnder the guidance of his grace, I am with him, saith he, in tribulation, I will deliuer him, and I will glorifie him, Looke ouer thy afflictions then, ô my soule, be they of what nature they will: and, with a liuely faith, looke vpon Christ Iesus the Authour and Consummatour of faith, who ioy being proposed to him, sustained the Crosse, contemning confusion. It is not too [Page 369] much that the coheire should be treated like the true heire: the adoptiue, like the natural sonne.
Resolution. Come then what will, and from what hand it will, I am resolued to looke vpon it as coming indeede from the hand of a tenderly louing father, for my eternall good.
THE XXXI. MEDITATION
Christ giues vp his Ghost.
1. Point.
COnsidera. Christianes draw neere, and see death shutt vp thy sweete Sauiours eyes. See life dye. see thy God dye. Not, that death, man, or diuell, had right to exercise any such power ouer the Author of life, who saith (nemo tollit animam meam) none takes away my soule or life: but because he himselfe would, when he pleased, and as he pleased. And to what end, but to be the death of death it selfe (ero mors tua ô mors) I will be thy death, ô death. To ransacke Hell it selfe (ero stimulus tuus ô inferne?) To [Page 370] be Iesus, that is, a Sauiour to man; and to leaue him the greatest testimonies of loue imaginable by man or Angell. And therfor bowing downe his head, he, of his owne accorde, deliuered vp his spirit, or soule.
Affection. Ah my soule what's this we heare? The soule of thy Sauiour is deliuered vp to death. In death then must we find true life with Christ. Nolo viuere, volo mori, cupio dissolui & esse cum Christo. Dye, dye then my soule to all thinges which are not his verie selfe. Ther's noe liuing without life: Christ is my life: mihi viuere Christus, and my Christ being deade, my life is deade, and dye I must. mihi mori lucrum. I desire to dye that I may see my Christ. I refuse to liue that I may liue with my Christ. Ah my deare deade Master! fcra pessima deuorauit te, the worst of wild beastes hath deuoured thee. Ah, my soule, thy sinnes haue slaine thy Master. Thy enuie sought him: thy auarice sold him: thy Hypocrisie betrayed him: thy rashnesse deliuered him vp: thy licenciousnesse bound him: thy crueltie whipped him: [Page 371] thyne ambition crowned him: thy sluggishnesse loaded him: thy pride putt him vpon the Crosse; thy irreligiousnesse, taunted, scorned, and blaspheamed him: thy vnmercifulnesse caused his thirst: thy forsaking of God, made him be forsaken by God: thy disloyaltie, disobedience, hard hartednesse, ingratitude for all his benefits, putt him to death. And thence my Sauiour dyed. Nay it was God the fathers mercy which sacrificed him. His Iustice exacted satisfaction, and his mercie found the meanes, which to effect, he spared not his owne onely sonne, but deliuered him vp to death for vs all. Nay but euen Christ himselfe too, both accepted the hard commission, and complyed with the painfull dutie, and willingly offered himselfe vp. If then sinne gaue the cause, if mercy found out the meanes, if transcendant chartiie executed the office by the death of a God: deteste sinne, my soule; extolle that so admirable mercy, and magnifie that boundlesse charitie for euer. And least we who are most concerned may seeme least sensible, let vs take a deepe share [Page 372] with all the creatures in this dolefull mourning. If there be any sense of mans miserie, left in vs, if any gratitude for greatest mercy, if any loue for most admirable charitie, weepe my soule weepe. If thou art a sunne, for light, brighnesse, and beautie, farre beyond all the other creatures, eclipse thy glorie for a while in lamentations. If a Temple of God, burst in peeces. If earth and ashes, putt thy mouth into thy dust, weepe in thy ashes, and let thy earth quake to see thy God dye. If thy hart be euen a rocke, let it rend in peeces, at least, with the rockes, laying a close seige to it, make the Crosse the hammer, and the nayles the wedges to riue it à sunder. If it be yet harder then the rockes, and be growen to the hardnesse of a diamāt which nothing but bloud can mollifie, oh take the streames of the innocent bloud of the Lambe, and applie it continually till it relent, and bring out a shewre of teares at the king of heauens funeralls, who dyed for our loue.
2. Point.
Consideration. O all yee that passe by the way, attend, and see, [Page 373] whether there be any sorow like my sorowe, cryes out our Sauiour by the mouth of mournefull Ieremie. O all you spouses of Christ then, ô all you Christian hartes, doe not slightly passe by, or passe ouer this saddest sight: but make a stoppe; ponder deeply, & feelingly obserue, whether there was euer sorrowe, comparable to the sorrow of your deare Lord, and spouse, who lyes deade for your loue: deuoyde of all beautie, and comelinesse. For we haue seene him all disuigoured and deformed, contemptible, miserable, and the last of men: a worme and not a man: a man of dolours, and ouerloaden with all the extremitie of miseries. We haue seene him like a leprous person, to the eyes of all men, strucken by God, and made abiect.
Affect. And yet, my soule, this last, and most dolourous of men, was, in the Begining without Begining, (before the Angells yet were) his owne souueraigne ioy, and Beatitude. O what a huge distance there is, betwixt that Begining, and this ignominious, dolourous, and dismale end! He was [Page 374] there selfe-happie, or happinesse is selfe: here miserable and ablect. There framinge all thinges (all the vaste varietie of creatures) of nothing; here, forsaken by all his creatures, and reduced to nothing: there before the day starre, inhabiting an inaccessible light; here dyinge, and deade, in darknesse. O prodigious change of the Highest, by the hand of the Highest! O daunting disproportion betweene such a Begining, and such an End! O then, at least, lets attend and see, vvhether there be any sorovve like his sorrovve.
Resolution. My beloued spouse shall be to me a posie of mirre, and shall for euer dwell betwixt my breastes.
THE XXXII. MEDITATION.
Our Sauiours side is opened by the Lance.
1. Point.
COnsider that as Christs loue, and the iewes malice, goe on and increase euen till death, so rest [Page 375] they not there, but euen out-liue death it selfe. He is now subiect to noe more paines, his soule being departed, yet he is subiect to more iniuries; his dead body is capable of more wounds, markes of more malice in them, and more dearenesse in him, to whom nothing happened by accident. Yet thy malice profits thee not. ô cruell Iewe. since thou hurtest not him, and thou profitest me. All thinges concurre to the aduantage of those, that loue him whom you hate.
Affect. Ah, deare Lord, thy charitie is boundlesse. It leades thee with ioy to death (for ioy being proposed vnto him, he sustayned the Crosse, saith S. Paule) It victoriously raignes in death, and ouer death. It out-liues death. Ah was it not enough to haue payd the first droppe of thy pretious bloud, which was more then sufficient to haue redeemed a thousand worlds, vnlesse thou payedst the laste droppe too? O too too plentifull a price! O too too diuinely deare, and prodigall a loue! which payes an infinitie of millions more then is due; prouing Christs loue, to be incomparably [Page 376] greater then the Iewes malice; and his mercy, infinitly out-speaking mans miserie.
2. Point
Consideration. We wanted not indeede streames of innocent bloud wherin to washe our leprosie, and to cure the deepest wounds of our soule. We wanted not deare argumentes, and euen open conuictions of infinite loue; since we saw our selues written, as it were, in his bored hands. But we wanted, as yet, the best treasure, which was left for Longinus his launce to open. We wanted an open side for our languishing faith to enter into with incredulous Thomas his hand, and grope out a God. We wanted yet a passage to his hart, wheras nothing can euer speake so much dearenesse, or so absolutly subdue a hart, as a kind hart lying open to it.
Affect. Let vs then, my soule, yeald our selues vp to this last batterie, which comes indeede the conquering way. Let vs not fayle, by this blessed breatch to find out our God, and to adore him Dominum nostrum, & Deum nostrum, our Lord, and our God. For [Page 377] by this blessed wound we gett free accesse to his fatherly tender bowells, and learne the secreetes of his diuine hart. Dominus meus, & Deus meus. Here is my Lord, here is my God indeede. Here will I enter, here will I adore him; here will I loue him: here will I rest, here will I taste how sweete my God is. Here, finally; will I safely singe his mercyes for euer.
Resolution. As this open hart speakes powerfully to me, my beloued is myne so shall my hart replye to him, And I am intirely thyne for euer.
THE XXXIII. MEDITATION
1. Point.
COnsider Iosephe of Arimathias great religion and courrage, who went boldly to Pilate and demanded the body of Iesus. He might iustly haue feared to haue mett with resistance from the Synagogue; wroth and reuenge from the high Preists, and a shamefull repulse at Pilates handes. The cold prudence of the world would easily haue suggested, that the best [Page 378] way, was, to lett their furie passe ouer▪ least losse or ruine might haue followed, Yet Gods prouidence (for whose loue he vndertooke the worke) so prouided, that neither Synagogue, preist, nor Pilate, either opposed, refused, or did any thing els to Iosephes preiudice.
Affect. Learne, my soule, by Iosephs pious courage seconded with wished successe, not to let thyne be shaken by imaginarie feares; so thou be truly called vpon by the interests of Christs necessarie seruice, whether it be in point of receiuing his owne true body, or in charitably assisting his owne poore afflicted members. For how often haue we obserued our selues to haue quaked with feare, wher we mett with noe danger indeede, and permitted such fond feares to frustrate our pious designes and resolutions, and stifle the seede which was sowen in our hartes from heauen. Feare not, as longe as thou art imployed about Iesus, and him crucified. Either will noe danger at all be mett with, or none, at least, be preualent to make vs misse of Iesus. And if it be about Iesus that we are imployed, [Page 379] if in that name we suffer, we ought not so much to apprehend it the sufferance of a Crosse, as the assurance of a crowne.
2. Point.
Consider with astonishment the great power which the diuine prouidence giues to Pilate (who had indeede noe power ouer Christ, but what was giuen from aboue) in whose handes the disposall of the body of a God was left. Yes, of that body which the holy Ghost framed: the Virgine mother brought-forth: the diuinitie still inseparably inhabited; Of that body, I say, Pilate, à sinner, an vniust Iudge, an infidell, hath power to dispose, and he giues it to Iosephe.
Affect. O my soule, how this Christ, this God-man, is wholy imployed in the behalfe of man! In his life, at his death, after his death. In his life for our instruction; at his death, for our redemption; after his death, for our consolation. Be we left vnder what power soeuer, iust or vniust; peaceable or tyrannicall; according to our desires, or contrarie to our inclinations, by our Lord and Masters sweete disposition; he [Page 380] that so left vs (if we faithfully follow his foot stepps) will certainly deliuer vs, & glorifie vs. Noe vniust Pilates sencence will be able to hinder vs from deliuering vp our soules into the hands of a louing father, nor depriue our body of the happie expectation of à glorious resurrection.
Resolution. I will euer admire to see the disposition of the deade body of Christ, left in an infidells hands, but much more to see his liuing and glorious body and soule, left at the dispose of disloyall Christians, who beleeue in him, and yet crucifie him againe by their dailie crymes.
THE XXXIV. MEDITATION
1. Point.
COnsider that God, being Omniponcie it selfe, wanted not power to haue deliuered the body of this deare sonne of his, out of the hands of Pilate without his leaue. He that was onely free among the deade, could easily haue freed himselfe from the deade, and haue rysen as gloriously [Page 381] the first day from the Crosse, as the third from the graue. But the Scriptures were to be fulfilled, his sepulcher vvas to be glorious. Our Ionas was to remaine three dayes, and three nightes in the bowells of the earth: And his last lesson after his death, as well as his first before he could yet speake, was to teach vs by his blessed example, an admirable submission, obedience, abandonnement of himselfe, into what hands soeuer.
Affect. O wisdome of heauen! how secreete and incomprehensible are thy wayes? We are not able my soule, to looke into them. In thy infancie thou wholy abandonnedst thy selfe vnto thy B. mothers care and custodie. In thy youth thou wast subiect to her and Iosephe. In thy passion, thou wast giuen ouer to the wills of the Iewes, remayning obedient till death, and the death of the Crosse: and now too, after thy death, thou continuest still at Pilates dispose. Let me learne deare Lord, by this singular submission of thyne, in imitation therof, and for thy loue, to be willingly subiect to euerie creature: [Page 382] neuer desiring to take my selfe, out of that order and subiection, wherin thy prouidence may haue placed me. Ita Domine quoniam sic placitum est coram te. Yes, sweete Sauiour purely becaus so it is aggreable in thy diuine sight.
2. Point.
Consider that Pilate hauing bene petitioned, giues vp the body to Iosephe: Iosephs care takes it downe from the Crosse, and bestowes à sydon, or fine white linen sheete: Nicodemus contributes many pounds of oyntments, to witt, mixed mirre and aloes: the body is imbalmed therwith, and wound vp in Iosephs syndon, according to the iewes rites. His mournefull mother Marie bestowes more hartie sorowe and compassion, then any tongue can speake. or any hart but her owne (that is the hart of a mother, and such a mother, the mother of a God) can conceiue: who as in that name she farre surpasses all other creatures, in dignitie, consanguinitie and neerenesse to her sonne, so also in loue, and consequently in compassion and sorrowe. The desolate louing Magdalene and her companions, their familiar teares: [Page 383] and Ioseph putts the adorable body in his owne new Monument, cutt in the side of a rocke, and shutts it vp, with a great stone.
Affect. Thus, my soule, haue we at length gott to an end of a wearisome procession. Thus haue our sinnes layd the God of heauen and earth, in the bosome of the earth. Thus haue our hard hartes lodged him in a rocke, at whose voyce the very rockes burst in sunder. Ah, my soule, this hard world, at his first entrie lodged him in a rocke, and a rocke too must receiue him at his going out. O deare Master! Let it be this rockie hart of myne, that may haue the happines, to afford thee this last lodging: or at least, may I be lodged with thee, be the rocke neuer so hard; that I may truly be according to the Apostles expression, consepultus cum Christo, buried togeither with Christ, neuer to ryse againe, but with him, in newnesse of life. O that my hart (as it sympathises too neerely with this Monument in hardnesse) had also the rest of its qualities. O that it were yet in its primitiue newnesse and puritie. O [Page 384] that it had neuer bene prepossessed by any creature. But alas, alas! it fares not so. It hath bene too longe▪ and too easely prostituted to the worlds allurements, to the Diuells suggestions. It hath bene but too too peruious to all approches, and remayned onely a rocke to thy holy inspirations, to thy heauenly instructions, to any true sense of thy excessiue torments and sorrowes.
A PRAYER.
BVt, ô my deare Lord! thou vvho art a hammer brusing rockes, bruse this hard hart of myne into true contrition; and smite it vvith the rodd of thy Crosse, that (novv at least, though too late alas!) it may pay dovvne deepest compassion and sorrovve, vvith the most desolate Virgine mother: flouds of repentant teares, vvith those mournefull Maries: and finally, a most manly courage and resolution, plentifull vvorkes of mercy, and the pretious oyntements of frequent and feruent prayers, vvith the good Ioseph and Nicodemus. But ah! my dearest [Page 385] Sauiour Christ, my true rocke and strength, these are indeede the resolutions of my hart, but of a vveake and vvauering hart vvhich vvill effect nothing vvithout thy povverfull assistance: grant it o Lord, for thy pretious blouds sake; and let the holes of thy sacred side &c. lye alvvaies open to my ayde and refuge, that there I may securely liue and dye, and euen be buried to this vvicked vvorld in that glorious TOMBE; that so I may ioyfully rise vvith thee, and to thee, eternally.
Amen.
IHS
REFLECTIONS, IN forme of prayer vpon the particular partes of our Sauiour, vpon the Crosse.
To his feete.
I Giue thee thankes, my most humble Iesu, for thy incomprehensible loue, and the great paines which thou didst suffer in thy wounded feete casting my selfe wholy into those holes, togeither with all the sinnes and delightes of my life past, especially.
My pride, vaine glorie, and arrogancie.
My selfe will, disobedience, and irreuerence to thee, and thy vicars.
My impatience, anger and rancour.
My tatling, detraction, and the like: to thend they may be abolished and expiated by thy pretious bloud, beseeching thee by thy humilitie, obedience; [Page 387] patience, and admirable silence, to daigne to bestow vpon me all the same, and all Such other vertues: that hence forth, by the assistance of thy grace, in all my thoughtes, words: and workes, I may be truly:
Humble, reduceing my selfe to nothing, vnder the feete of all creatures.
Obedient, renounceing myne owne will vnder thee, and all men.
Patient, most willingly receiuing all aduersitie from thy holy hand.
Moderate in speaking: interiourly, and in high silence; giuing eare to thy words alone: And that all my life long, butt especially at the terrible houre of my death, my most certaine Refuge, may be in those most sacred wounds of thine.
To his heade.
I Giue thee thankes my most wise Iesu, for the loue and dolour of thy sacred and most holy heade, which was wounded and torne with such excesse of crueltie, and inhumanitie, hyding [Page 388] my infirme heade togeither with all my senses, and powers, as also all my sinns and transgressions, in the multitude of those sacred wounds, in particular.
All obstinacie in sticking to myne owne prudence, and iudgement, as also the dissolution and abuse of my senses.
The neglect of thy feare, and the feare and flatterie of men.
My indiscretion, and too great want of moderation.
My impuritie of intention, and seeking of my selfe, and all other vices of the like nature: to thend they may be expiated by thy most pretious bloud. And I humbly beseech thee by thy wisdome, feare, discretion and vnspeakable simplicitie, that thou wouldst voutchsafe to bestowe vpon me those vertues, and all other of the like kind. That hence forth by the assistance of thy grace, I may, in all my thoughtes, words and workes, be truly.
Wise, being vnited and conioyned to thee, by a disinterressed vnderstanding, and will.
Piously fearefull, keeping an inward [Page 389] and outward watch ouer my selfe, least I might offend thée.
Discreete, making choyce of vertue which is placed betwixt two extreámes.
Simple and internall, dwelling onely in thee, and purely seeking thee alone. And that all my life long, especially in the agonie of death, I may find a most assured Refuge in thy wounded heade.
To his hart.
I Giue thee thankes most amiable Iesu, for thy infinite loue, and for the sorowes of thy sweetest hart which was run through with a lance, while thy most sorowfull mother looked on: deposing, resigning, and plunging my whole hart, into that fountaine of all blesse, as also all my sinnes and transgressions; especially.
All priuate and vicious loue to created thinges, of what kind soeuer, and the abuse and neglect of thy sacramentes and benefits bestowed vpon me.
Diffidence, infidelitie and errour.
Timerousnesse, pusillanimity, and despaire.
My carelesnesse and inconstancie in the thinges which belong to my state and calling, and all vice leading thervnto, to be abolished & expiated in thy pretious bloud And I beseech thee by that charitie, faith, hope, and vn speakeable constancie of thyne, be pleased to grant me a share in those and such other vertues, that henceforth by thy grace, I may be in all my thoughts, words, and workes, truly.
Feruent, still breathing after thee, and louing thee alone with all my strength.
Full of faith and hope, wholy relying vpon thee, as well in prosperitie as aduersitie.
Constant, aymeing at nothing els by all my earnest endeuours, but my aduancement in vertue.
And that all my life long, but especially at the houre of my death, this sacred wound, may be my assured Refuge.
To his right hand.
I Giue thee thankes, my most iust Iesus, for the incomprehensible [Page 391] loue and doulour, which thou didest expresse and suffer by the wound of thy most holy right hand, casting my selfe wholy into it, togeither with all my sinnes and transgressions, especially.
All my iniustice to thee, and thy creatures.
Biternesse of hart, displeasure and enuie.
Falshood, lying and hypocrisie.
Ingratitude to thee for all thy benefits, to thend that all may be abolished and expiated in thy most pretious bloud, and beseech thee by thy ineffable iustice, mercy, truth, and gratitude, to please to indue me with these, and such other vertues: that hence forth by thy grace I may be in all my thoughtes, words and workes, truly.
Iust, giuing euery one what is due to them. Mercifull, wishing and doing good to all creatures.
Zealous of thy honour with puritie of intention, conforming my selfe in all thinges to thee.
Gratefull, rendering dayly thankes to thee, and all my benefactours.
And that all my life longe, but especially [Page 392] at the dreadfull houre of my death, I may find and assured Refuge in these sacred wounds.
To his left hand.
I Giue thee thankes, most strong Iesu; for thy incomprehensible loue, and for the paines of thy left hand, casting my selfe wholy into it, togeither with all my offences, especially.
All my slouthfulnesse, and mispending of tyme. All impuritie of body and soule. All intemperance in meate drinke and clothes. All couetousnesse, vnlawfull desires and the like: to be abolished and expiated in thy pretious bloud. And beseech thee, by thy ineffable power, puritie, temperance, and pouertie, to grant me those and such other vertues: that hence forth, by thy grace, I may be in all my thoughtes, words, and workes, truly stronge, and diligent &c. Chaste, conseruing my senses, and soule in all puritie. Sober, seeking onely necessaries. Poore in meanes, and mynde, wholy relying vpon thee.
And that all my life long, but especially at the houre of my death, I may haue my certaine refuge in this wounde. Amen.
A CONTEMPLATION or Meditation for Good friday.
1. HAVING with what recollection, quiet of mind, and compassion you possibly can, placed before your eyes three crucified, demand who they are that suffer in such ignominious wise, especially that one in the midst, who seemes to be the capitall criminall: Aske St. Iohn, and he'le tell you, that it is the Sonne of God, Sic Deus dilexit mundum, vt filium suum vnigenitum daret: St. Paule, vsque ad mortem, mortem autem Crucis. Dauid, Isaias and other Prophets, foretold this truth. Aske his mournfull mother, Marie, and (if she can speake for griefe) she will mournefully answere you, that alas yes, it is euen her deare sonne, Iesus, God and man. S. Marie Mag. will tell you the same sadd truth, that alas I, it is her sweete, and best beloued Rabboni, her dearest Master, Christ Iesus. Aske the [Page 394] rockes and stones, and in their language they will answere you; that its the authour of nature their Maker and Master, the verie Authour of all beeing and life. Aske the Sunne, and it will straight withdraw it's light, testifying that the true Sunne is setting and dyeing to this world. Nay aske the Iewes, and (notwithstanding their endlesse malice) euen by them you may informe your selfe of the truth; for looke vp and you may reade their inscription; IESVS, N. R. I. aske who these two are which hangs by him, and euery one will answere you, they are two theeues.
2. Theeues alas! and together with Iesus, what connection? what to doe hath light with darkenes? iniquitie with iustice? ah is it not true? quod cum iniquis reputatus est. That Iesus our sauiour is reputed among the wicked, heauens stand amazed at this strange doome! O my soule loose thy selfe in astonishement, in contemplation of the wordls peruerse and madd iudgement, and learne to contemne it, since here thou seest euen innocencie it selfe tainted with the imputation of wickednesse; and after this [Page 395] neuer find it strange, if thy resolution be to follow thy Master Christ, to haue thy best actions misconstrued to thy disaduantage and disgrace:
3. IESVS NAZARENVS. This is the testimonie of that enemie of his, Pilate, who deliuered him ouer to this disgrace. And if Iesus of Nazareth, Iesus the sonne of Marie; that innocent lambe which was borne in Bethelem stable. who came to take awaie the inquities and sinnes of the world; who had euen there his Gloria sung by the quires of Angels from heauen, in testimonie that he was true God: that word which was in the beginning with God: and was euen God himselfe. In the beginning, which had no beginning; before time yet began to be, from all eternitie. And yet behold now in time, what monsters time brings forth. He is reputed, among the vvicked.
4. In eternitie he esteemes it no stealth to be equall with God. In eternitie he is one of those three holy persons, who are equally one God. And in time he is in a coniūcture with, and is iudged, the chiefe of the three, wher-of two confessedly [Page 396] suffer the punishments due to their crimes.
5. IESVS NAZARENVS: If Iesus of Nazareth, let Nazareth, which knowes him, giue testimonie of him, Nazareth where he was virginally conceiued of a poore, innocent, vnspotted, milde Virgine. Nazareth, where he was innocently brought vp and conuersed amongst the inhabitants. For the space of 24. yeares. Nazareth, where he appeared a man approued by God, by miracles and wonders, and signes, which God wrought by him in the middest of it. Let Nazareth speake. Was he euer found faultie in word or deede? Nay was he not euer found innocent, vnspotted, segregated or separated from sinners? was he not euer found doeing the worke of his heauenly Father, solidly and publikly preaching the truth, exalting vertue, reprehending and subduing vice, and vtterly destroying the kingdome of satan? curing the sicke, raysing the dead to life, restoring sight to the blind, making the lame walke, and the deafe heare? And yet it is thought good to the Iewish blindnesse, and malice, to repute and place him amongst the vvicked.
[Page 397] 6. Pilate, who iudged him, and in iudging him condemned himself, pronounced openly that he found no cause of death in him, and left him a testimonie of a iust man; And yet he is reputed among the vvicked.
7. Ah barbarous, blinde, vnnaturall, and wicked Iewe! whilst thou art contriuing his death by iarring, treacherous, and bought testimonies at Hierusalem (his natiue soyle, to which he was sent, which he so much loued, that by teares spent vpon it, he expressed the same) Rome, vpon a bare relation sent from hence, is admiring his life. Whilst thou, vngratefull Synagogue, buyest his blood with bribes, and vniustly placest him amidst two notorious Criminalls: the Senate is cōsulting to place him amōgst the Gods.
8. Ah king of heauen▪ how becam'st thou an exile in this our vayle of teares? for loue. What did inuest thee in our clayie garmentes, or rather ragges? loue. But tell me thou beatie of Angells, how becamest thou so deformed? For loue. What lanced these sacred temples? Loue. How became that celestiall face, heauens ioy, so gauled and goarie? For loue: Ah my [Page 398] hart, what wounded these hands and feete, which neuer walked in the waies of sinners? Loue. Thou adornest the feild with a verdant greene, thou deckest the tree with her fresh leaues and sweet blossomes; the birds thou couerest with their comely feathers, and the most contemptible beast with their skinnes, and how becamest thou then so without all couer or ornament? For loue. Ah my crucified loue! how much thou hast oblidged me to loue thee! Ah Loue! euen for this loue, inflame my colde hart with this loue. Da mihi te amare quantum volo, & quantum debeo.
9. REX IVDAEORVM. Rex? A King? true; the King of heauen; the King of Angells; the King of Men; the King of all things; Omnis enim potestas ei data est in coelo & in terra. For all power was giuen him in heauen and in earth. But alas, if a King, how so inuironed with miserie and anguish? how so destitute of friends and attendants? how so bereaued of all comfort & consolation? how so depriued of all things that might appease greife, and accompayned with all things that might augment sorrow? If a King, and the King [Page 399] of heauen, where are the orders of Cherubines and Seraphins? the rancks of Archangells, Angells? those Principalities, Powers, Dominations, those mille millium ministrantium ei, & decies centena millia assistentium ei?
10. Rex Iudaeorum. If a King, where are his Nobles, his fauorites, his Guard-Royall, his Pallace, his Chamber of Presence, his Purple, his Gemmes? If a King, at least why doth he not appeare a Man? Neque enim species illi est, neque decor. For he neither hath beautie nor comelinesse. A Crowne he beares indeed, but that doth so augment his paine, as that it doth not anie waie, in appearance, add to his Regall honour; And was loue yet cause of all this? yes, yes, Sic Deus dilexit mundum, &c. So God loued the world, that he deliuered his owne onely sonne. But alas, hath Loue made this King so prodigall, and prodigalitie so poore, that he hath nothing left him; nothing to bestow vpon a poore suppliant? ah yes, my soule, yes, there is yet enough left, let's runn and begge; for behold, his holy armes, are wide open louingly to imbrace vs, and receaue vs into his fauour; ô deare sweete [Page 400] imbracements! ô how willingly could I liue and dye here? O inueni quem diligit anima mea, inueni nec dimittam, I haue found him whom my hart loueth; I haue found him, nor will I lett him goe. Behold, his head hung downe, to bestow vpon vs that sweet osculum pacis, that kisse of peace, that gracious fauour, which the Spouse cried so out for: osculetur me, osculo oris sui: let him kisse me with a kisse of his mouth. See the foure sacred fountaines of Paradise, streame out Riuers of inestimable worth, from his wounded hands and feete; euerie droppe whereof, being of more valew then all heauen and earth; and in these Riuers, are we (ô my Soule) permitted to bathe, cure, eternise ourselues. O Sacred fountaines! ô Ambrosian springs! dulciora super mel & fauum! sweeter then honey, and the honey combe. He hath a tongue, which in the beginning; said; fiat, be it made; and the whole Machine of the Vniuerse, was presently raised out of nothing, and with which be can still saie, N. Salus tua ego sum: I am thy Saluation; vel, hodie mecum eris in Paradiso, or, this daie, thou shalt be with me in Paradice. And what hart can wish a richer [Page 401] treasure? a more wishfull, and blissefull present? He hath yet a tongue, but it too must not passe without it's torment; For they mixe gale amongst his foode, and in his thirst, they present vineger to drinke. He hath yet a tongue intire, and that too must be imployed, euen amidst his greatest torments, to pleade mans pardon, & reconcilement: Father pardonne them, for they knovv not vvhat they doe. O miracle of mildnesse and mercie! The persecuted becomes the persecutours Aduocate, euen in the act of persecuting him The dying Lord, turnes his dead, and dying slaues Patron, euen while he is bloodily striking at his hart, Father, He makes his addresse to him, not so much in qualitie of God, whom he knowes to be actually prouoked to reuenge, as of Father, whose bowells are all mercie, for his prodigall children. Father: what confidence may not poore sinners conceaue, when a father, and such a father; is sued to, by a sonne, and such a sonne? Father, I begge not reuenge for what I suffer, but pardon for those, for whom, and by whom, I suffer: Father pardonne them: I sue not that the world should be iudged for me, but [Page 402] that it might be cleared and saued by me. Father pardon them I doe not plead not Guiltie where I know sinne is great, and spred vniuersally ouer the whole body of man, and growen to a kind of infinitie: but I am his Saluation, and the price of my bloud, which here I lay downe is infinite indeede; let grace then, through my merites, superabound, where sinne abounded. Father pardonne them. It's pardon I demande, and euen in that name, the cryme is acknowledged. I cannot excuse Pilates iniustice (which is so much more cryminal, by how much his owne conscience pleades guiltie against himselfe for condemning a person in whom he found noe guilte) nor the Priests and Princes inueterate malice; nor the soldiers crueltie; nor the peoples false testimonies, scornes, and blasphemie. But by how much their crymes are more cleare, ther pardon is more necessarily petitioned for: by how much their miserie is more desparatly great, by so much thy great mercy is more absolutly to be implored; haue mercy therfor vpon them according to thy great mercy, and pardon them. Pardon them, I say heauenly [Page 403] Father, for they know not what they doe. The penall ignorance which runs all along through their actions, though it excuseth not, yet it much extenuates their transgression. They know not, they apprehend not, that they arme their malice against that infinite charitie, which flames vp so high amidst the same malice, that all the floodes of their furie is not able to extinguish it. They know indeede that they putt an innocent man to death, but they know not that they Crucifie the God of glorie. Tis enough, my dearest Lord, thou hast powerfully pleaded and wunne poore man's cause, which without thy plea, and thy price, was irrecouerably lost for euer. Thou art heard for thyne owne reuerence; and millions shall be giuen to thy prayers and merites.
11. But ah my soule! is it not true that as this lesson brings comfort to all Christian harts, so it loades them with confusion, and fixeth shame vpon their foreheades. He couers, in some sort, the Iewes crymes and confusion with a plea of ignorance: for had they had an absolute knowledge, of what they did, and to whome, [Page 404] they had neuer crucified the Lord of glorie. But we seeing & knowing by the light of faith (which is a more absolute assurance then any demonstration, then all humane knowledge can afford) and being bound, & standing readie in the preparation of our hart to putt downe our life for it, that it was God & man, the verie God of glorie that they putt to death, we, I say, make noe difficultie to crucifie him againe by our dayly crymes; to treade the sonne of God vnder foote, and to esteeme the bloude of the Testament polluted.
12. We acknowledge that we are taught by the mouth of eternall truth it selfe (vnlesse we haue renounced all Christianitie) and we euen see it in his owne example, that we are to returne Good, for euill, and we contrarily, render euill for good: hatred for loue, disrespect for good offices; neglect forcares; ingratitude for greatest obligations. We haue seene our Christ, sadd to death, betrayed, taken, bound, abused, reuiled, scorned, boxed, spitt in the face, whipped, crowned with thornes, blaspheamed, crucified: and we [Page 405] heare him from the same Crosse preach, plead, pray for pardon. And yet we Christians, alas! who as we take our name from Christ, so should his actions be the rules of our life, and our conformitie to the same rules, the perfection therof, liuing as it were, by the law of contraries, run quite contre. The Master cryes for pardon: the scholler exacts reuenge. The masters wisdome and charitie finds wayes to couer multitudes of enormious crymes: and the schollers iniquitie and madnesse, inuents meanes to make Molehills appeare montaines, and to multiplie a few smale faultes into huge numbers. The master, by a Rethorique brought from Heauen endeuours to extenuate a visible iniurie by alleaging ignorance, which though otherwise afected, did in some sorte lessen the cryme. The scholler by a Sophistrie inuented in Hell, striues to aggrauate, euen almost inuisible faults, from the place in which it was done, the tyme, the manner &c. And if none of these seeme vigorous enough, he guesses at the intention of him that did it, and will needes haue it to be such as his Passion hath framed it [Page 406] in his mynd. In fine the scholler hath neither harte, nor hand, nor tongue, to plead excuse, to worke, or wishe well too, euen a seeming enemy, though otherwise a true friend indeede; He will not take the paines to consider, that the misintelligence was but caused, at most, by ignorance, inconsideration, precipitation; and to take it at the highest, that it was but man, sinfull man, man subiect to all the same deseases, that rather tooke, then had offence giuen him. While the Master neither hauing hand nor foote free, but onely a hartfull of mercye, and a tongue free and readie to expresse the same, imployes it to begge pardon for those wretches which ignominiously murder a God, saying: Father pardon them, for they knovv not vvhat they doe.
13. Ah my dearest Sauiour, imploye that diuine tongue too, while yet it can speake, to say to my languishing soule (which truly wishes to loue thee) salus tua ego sum; I am thy Saluation: but say it so that I may heare thee. In fine let our thoughtes returne to our dying Master vpon the Crosse, & behold him giuing himselfe still ouer to more & more [Page 407] sufferance for our sake. Or rather lets heare him (since to strike through deafe eares) he cryes out voce magna with a loude voyce, in tearmes so to the life expressing the extremitie of desolation, that the due consideration therof, were able to burst, and breake downe euen a hart of flinte. Deus meus, Deus meus, vt quid dereliquisti me.
14. Heauenly father looke downe from thy sublime sanctuarie vpon thy most innocent sonne. It is he, of whom thou gauest testimonie from Heauen, saying: Thou art my sonne, this day I begott thee. It is he, in whom thou hast declared thou art intirely pleased. And yet seemest thou to haue forsaken him? It is thou that giuest courage to the weake ones of the world to confound the strong: whence they doe out-braue death. Yea euen a weake Dorothie, a tender Agnes (and the like) in thee, doe play with their tormēts. And yet is it thought good to thy diuine wisdome to leaue thy owne, onely begotten, dearely beloued sonne (that sonne of thy diuine hart, Isaac) deuoyd of all solace, exposed to the very extremities of torments, monefully crying out My God, [Page 408] my God, vvhy hast thou forsaken me? What excesse of torment must we needes conceiue that was, which could draw words of expostulation from the mouth of a most patient, obedient and pious child? Why hast thou forsaken me?
One of thy prime Prophetes, who was the pen which putt downe thy truth, assures vs, that being growen old, as then he was, he had neuer yet seene a iust man forsaken: how then doe we heare not the iust man onely, but euen iustice it selfe crying to thee, vvhy hast thou forsaken me? Thou hast promised thyne ordinarie seruantes, to beare one end of the yoake with them: to be with them in tribulation; to deliuer them; to glorifie them. Why then is thyne onely sonne left to treade the wine-presse alone? Why doth he crye out with a lowde voyce, in the midst of a huge tribulation, and yet is not heard? Why is he ingloriously forsaken by Heauen and earth? He is that first of the Predestinated, of whom it was written in the very heade of thy booke, that he should doe thy vvill; why wilt thou then forsake him, in the very acte [Page 409] of performing it? Hosts and oblations and holocausts for sinne thou vvouldst not, nor did they indeede please thee, vvher vpon thy tender Isaac said, behold I come, in the body vvhich thou hast fitted to me, and he is now actually sacrificing himselfe, vpon the Altar, which he brought vpon his owne shoulders, and now that the Sacrifice is almost accomplished: that the too plentifull price of mans redemption is almost layd downe, is it thought good, to thy wisdome and iustice, to abandonne the poore, innocent, pious Priest in the midst of the worke? To forsake him, I say, while obedient loue hath nayled him so fast, that he hath neither hand to defend himselfe, nor feete to flye. And thou the while, ô prayse of Israel, sittest safe in thy sanctuarie. Whilest he, a man of dolours, a vvorme and not a man, is exposed to such iewish crueltie, that extremitie forceth, My God, my God, vvhy hast thou forsaken me, from his sacred mouth. These are the words, saith blessed S. Augustine which come from one solicitous for vs, in the midst of his tribulations, and they are words indeede [Page 410] of tendernesse and sorrowe: of bitternesse and anguish.
16. Ah did we but deuoutly and hartily consider with what sense of greife, with how deepe a sighing, and sobbing; with how profound a sorow; with how bitter a moning and lamentation, these words burst out their passage through the lipps of our Sauiour Iesus; had we euen harts of iron, we should be mollifyed by compunction; harts of flint, we should be burst in peeces by compassion; of woode, we should be inclined by reciprocall loue; of brasse, we should be melted away by contemplation. And yet the eternall, the all-powerfull, the all-iust, the all-merciful Father, sitts safe in his high & sure Sanctuarie, and seemes deafe to his cryes, forgetfull of him, forsakes him. My God, my God, vvhy hast thou forsaken me.
17. He murmurs, nor mutters not at his torments; he counts not vp the multitude of the indignities heaped vpon him, he makes noe mention of his being derided like a most vile creature, of his being branded with the imputation of a Blasphemour, a malefactour, a seducer [Page 411] of the people. He is not touched with being esteemed, and treated like a verie sott; of hauing a most seditious rogue preferred before him; of being condemned to a most ignominious death; of being placed as the ringleader of the theeues; of being mocked and blaspheamed vpon the Crosse, by words, by nodds, by signes: as, this is he, forsooth, who destroyes the temple, and within three dayes space builds it vp againe. If thou beest the sonne of God, come downe from the Crosse, He saues others, let him saue himselfe. If he be the Kinge of Israel, let him now come downe from the Crosse, and we beleeue him. All this he passes ouer in silence, he complaines not, he mutters not. Marrie when amidst all these, he finds himselfe forsaken by his heauenly Father: by a Father most louing, most powerfull, and left as a meere stranger: as one deade to the world: in the verie hight of his torments, this seemes to strike home to the hart of a God: and he labours crying, and his iawes are dryed vp.
18. O what rocke of a hart would not this splitt, to heare a God complaine, [Page 412] that God hath forsaken him. My God, my God vvhy hast thou forsaken me?
19. But ah my dearest Lord, thou neither art nor canst be forsaken by God, thou who art verie God himelfe. Who sees thee sees the father: he neuer forsakes thy companie, since thou art in him, and he in thee. Both your power, is equally one and the same omnipotencie; thou canst now, as euer, call downe twelue legions of Angells to thy succour, and destroye these vnmercifull Deicides who murder thee. Thy heauenly father then forsakes thee not, he onely withdrawes his protection for a tyme, but neuer leaues his vnion, neuer slackens his loue and dearnesse, since that increated loue the Holy Ghost, is the inseparable bande, by which thou art lincked to him, and he to thee; and by which thou louest him and he thee, eternally. He onely stopps the springtydes of supernall consolations, which would other wise ouer flowingly possesse thy hart with beatitude, leauing humane nature amidst those stormes of persecution and rage, to tugge for it, and tyde it out:
20. Nay, my deare crucified Loue, [Page 413] thou art, indeede, smitten by him for the sinnes of his people, but thou art not forsaken we haue thyne owne word for it. He that sent me is vvith me, and hath not forsaken me. He will within a short space, deliuer thee and glorifie thee. Wert thou forsaken by him, thou wert forsaken by thy selfe too, since thou art one and the same God with him, and all your outward actions are common. Thou hast povver to lay dovvne thy life, and to resume it, at thy pleasure. Thou art thus treated, and sacryficed, because thou thy selfe wouldst: Ah, saith that louing seruant of thyne S. Augustine, who is he who so easily sleepes when he would, as Iesus dyed when he would? who is he that with so much facilitie putts off his garment when he would, as thou puttest off thy garment of flesh when thou wouldst:
21. My God, my God, why hast thou forsaken me, was noe complainte then, but a voyce of the humanitie, which yet was neuer separated from the Diuinitie, which broke out from the excesse of his anguish. Noe repining against his heauenly father, but a lesson and reproche [Page 414] to vs, my soule, who see and heare these abismall excesses, with drye eyes, as not concerned, wheras indeede the whole concernement is ours, who had bene abandonned for euer, had not our deare Lord for our loue, for the loue of lost man, dayned to be thus abandonned.
22. A strange lesson, making an absolute demonstration of the haynousnesse of sinne, which can neuer be better knowne, then by the inestimable greatnesse of the price; and the ineffable strangenes of this abandonnement. But a shamefull reproche, if after the due consideration of this, we liue in league with sinne; and therby crucifie againe our crucified Loue.
23. A lesson pronunced with a loude voyce, to strike through man's huge deafenesse, to rouse vp his ingratitude and insensibilitie. But a reproche if he remayne still deafe to so diuine instructions, vngratefull for such heauenly benefits; senselesse of such prodigious torments of a God.
24. A lesson speaking a greater measure of sufferance, and consequently a greater excesse of loue, then euer the [Page 415] thoughts of men or Angells were able to reach too, so that if the rest of his benefits of his Natiuitie &c. putt a great waight vpon Christian harts, and presse them to loue, this seemes not so much a great waight as euen an intolerable and insupportable burden, and doth not so much presse vs to loue, as euen oppresse and beare vs to it by a dearely sweet force. For here indeede God the Father putts the greatest commendation vpon his charitie, that euen omnipotencie, it selfe was able to putt. While that Sainte of Saintes (to whom Sanctus, Sanctus, Sanctus, is sung in his Kingdome) is abandoned in this direfull soyle to the excesse of torments, and left dying for a sinner. While he spares not his owne onely sonne, but deliuers him vp for an vngratefull, vngracious, sinfull seruant. while finally God is exposed and left to be murdered by, and for, miserable man. But a most confounding reproche, if at this moment, we make not strong resolutions, to deteste and forsake for euer, that tyrannicall Monster sinne, which putt our Lord and Master, our best Benefactour, our dearest [Page 416] spouse, to such excesse of torments, that they forced from him. My God, my God, vvhy hast thou forsaken me?
25. In so much, that he, the fountaine of liueing water, is exhaust, and waxen drie, and he cryes out sitio; thinke in this you heare him say, twas I that created the sea, fountaines, & all other moistures; 'tis I that rule the clowdes, and powre downe rayne in due seaon▪: Tis I that offered the Nectarian cupps of eternall beatitude to Angells and Saintes; and yet beholde, for your sake, haue I not a droppe of colde water to coole my exceeding heate. But aske him and peraduenture he'le tell you, that his thirst is after another thing, to witt, Mans redemption; for his meate and drinke was to haue his fathers will performed, which was Mans Saluation. Or els, he thirsts after more sufferāce, sitio, that is: notwithstanding these horrible paines and desolations, which you haue seene me endure; notwithstanding that the blood of my bodie is quite exhaust, yet remaines the desire I haue to suffer for Man, insatiate and readie to embrace a thousand deathes.
[Page 417] 26. O loue which alwaies burnest, and art neuer extinguished, burne my hart, burne it wholie, that it may liue only for thee, and loue only thee, and for thee. And we my poore soule, haue we nothing to offer to our loue, our spouse, in this his extreamitie; haue wee nothing that may helpe to quench his thirst? ô yes, his drinke, is his heauenly fathers will, and his fathers will is, whatsoeuer good we doe, or suffer, whether it be a deuout thought, a sigh, a teare, spent in the consideration of this B. Passion; or it is a taunt, a scorne, an infirmitie, a temptation, a reprehension, an affliction corporall or spirituall, tolerated for his loue; or it is a fast, a prayer, a vigill, a mortification, an act of obedience, a worke of Charitie, or the like, offered vp in his honour: all this is an agreeable cuppe vnto him; all this doth quench his thirst: and can we be so mercilesse and vnkind, as to offer none of these? or shall we peraduenture be so inhumane and cruell, as to present him with the contrarie, as the barbarous Iewes doe, with vineger and gaule? for alas! this was all the consolatiō [Page 418] offered him in his exceeding anguish.
27. O vos omnes qui transitis viam, dicite si est dolor sicut dolor meus, ô all you that passe by, say whether there be any greife, like my greife. Dolor, from all sortes of men, Iewes and Gentiles, friends and foes, by my Apostles absence, and my Mothers presence. Dolor, in my fame, honour, and glorie? Dolor, in Bodie, and Soule; in euerie part, in euerie sense; à planta pedis, vsque ad verticem capitis; non est sanitas in me. And yet after all this, being thristie, gaule and vineger, are administred. Popule stulte, & insipiens haeccine reddis Domino Deo tuo, ô foolish, and brainsicke people! is this the returne which thou makest to the Lord thy God? What haue I done to thee, or what fault haue I committed, that thou art so cruell towards me? tell me, is this a fitt exchange, for all the benefitts I haue done thee? I deliuered thee safely out of Aegypt; I caused the sea make waie to thy drye passage; I prostrated thine Enemies; I fedd thee in the Desert with that heauenly food Manna; I haue taken thy nature vpon me, and haue peaceably [Page 419] cōuersed amongst you 33. yeares, haueing left, as it were, for your loue, my heauenly Raigne; and is a cuppe of vineger and gaule the best present you can find in your harts to bestowe vpon me at my departure? Popule stulte & insipiens haeccine reddis Domino Deo tuo?
28. Ah! doe not so my soule, doe not so, but rather wholy offer thy selfe, such as thou art, to him; for verily he hath offered himselfe wholy for thee: and inuite earnestly all creatures to praise him: Laudate Dominum omnes gentes, laudate cum omnes populi, quoniam (in this act of vnparralled loue and mercie) confirmata est super nos misericordia eius: at least run to him and craue pardon, his fatherly bowels are easily wonne to compassion; his louing and royall hart cannot denie a bowne, we haue a good proofe of it; for euen the theefe his doubtfull demand is accorded; and he hath alreadie heard, mecum eris in Paradiso, A great grace and consolation for poore sinners! Demand his benediction before he goe, least we may be after forced to complaine with that faithfull Soule, heu mihi Domine, heu animae mea! recessisti consolator animae [Page 420] meae, nec valedixisti, ingrediens vias tuas benedix [...]sti tuis, nec affui. Woe is me! woe is my soule, thou didst depart, ô thou comfortour of my soule, without bidding me farewell, and taking thy iorney thou gauest thy blessing to thy friends, and I, alas, was not present.
29, And alas! he cannot long now indure, for infinite torment possesseth at once euery sense and member; see how the weight of his torne and wearie bodie vnioynts his armes and shoulders, riueing the holes of his hāds and feete, and harke he cries out, Consummatum est. Heauenly Father the worke is done for which I was sent, my commission is accomplished, my Mission is ended. The predictions of the Prophetes are verified, the types and figures and Sacryfices of the old law are abolished, the miracles and wonders wrought, the cures finished, the debt of all mankind well nigh discharged, and an eternall league made betwxit Heauen and earth, in myne owne bloud, Consummatum est.
30. Yes eternall Father for what could I haue done for my vineyeard which I haue not done? I haue manifested [Page 421] thy name and truth vnto it. I haue taught thy people by word and example, seconded and confirmed by wonders and prodigies. I haue waded through whole seas of indignities, contumelies, and contempts, and a storme of tormentes haue almost wracked me. There is not one member of my body left intire: the whole stocke of my bloud is spent; the conduites wherin it ran, my vaynes, are dryed vp, and my hart, the source is quite drayned, my iawes are horce with crying, and scarce now is there so much breath left in my body, as to giue thee this short accompt of my selfe and my Embasie; in saying Consummatum est, and so deliuer vp my soule or life into thy holy hands.
31. Ah my soule, my soule! what haue we seene and heard? and what doe we now heare? The soule of thy Sauiour is readie to be giuen vp for thy sinnes. Whither, whither hath thy miserie and malice, togeither with his mercie and charitie lead thy Lord and thee? Thy malice hath run with a stiffe necke into a lande of huge disproportion: and his mercy hangs vpon the Crosse with a humbled [Page 422] head bowed downe to receiue thee home with a kisse of peace. Thy malice hath run thee out of breath in sinning: and his mercy in suffering. Thy malice wholy spends its thoughtes vpon rebellion against God, and selfe-affliction: and his mercy vpon thoughtes of peace and reconcilement. Thy malice imployes its words in prouoking Gods wroth; and his mercy is exercised in petitioning thy Pardon. Thy malice prodigally powres out the last farding of thy substance, to loose thy selfe: and his Mercy more prodigally the last droppe of the bloud of a God to saue thee.
32. Yes, yes, my soule, it was not thought enough to thy Christ, for thy loue, to haue taken thy nature vpon him, to haue bene borne in a stable, layd in a manger, in humilitie, abiection and pouertie, to haue conuersed 33. yeares among men, as one of them, in labours from his youth, to haue preached and practised all sorts of vertues, to haue sweate bloud, to haue bene betrayed, taken, bound, scourged, crowned, calumniated, condemned to a most shamefull death, nayled to a most infamous Crosse. But he would also stay [Page 423] there till the consummation of all, to the last droppe of his pretious bloud, to the last breath of his body, till he had yeilded vp his Ghost into his heauenly fathers hands.
33. Nor is it enough for vs Christians to begin well, to run prosperously for a tyme, to liue in humilitie, pouertie, and abiection, to watch, to fast, to pray, to practise religious discipline. It is to finall perseuerance saluation is promised. It is to the cōsummation or end of the worke the crowne is giuen. Looking then vpon the Authour of our faith, and consummatour, Iesus, be as prompt to suffer with him, as to adore him, and pray to him. Be still as readie for the ignominie of Caluarie, as the glorie of Thabot. Prefixe noe end to our labours, caluminies, contradictions, temptations &c. but that of our life. Prescribe noe limit, to what euer abiection, torment, abandonement, &c. Gods wise prouidence, and good pleasure may permitt to fall vpon vs, but constantly remayne in the midst of them, nayled to our Crosse with Christ; dying with him, to the world, to worldly respects, to selfe interests, to our selues; [Page 424] with him, I say, who is euen a dying: for we haue heard Consummatum est.
34. And harke now we heare In manus tuas Domine commendo spiritum meum: into thy hands, ô Lord, I commend my spirit. Ay me! Ay me! my dearest spouse, my Loue, my life, my God is deade! Yes, my soule, he's deade! noe longer can his weake necke susteyne his sacred heade. As we haue followed him liuing, and looked vpon him dying, so let vs now, for a sad farewell, take our last view of our dead Lord, who was slaughtered for our loue. Alas! he is wholy deformed, there is neither beautie nor comlinesse left, in that Fairest, farre beyond the sonnes of men. A gastly palenesse hath seased vpon his glorious face, whilome the Angells ioy! Wounds, gaules, goarie bloud, wholy couer his Virginall body. All whitenesse is fledd from that white Lilie of the vnderualleys, & totus rubicundus est dilectus meus, & my Beloued is all redd. Be all honour, and glorie, and benediction, and thankes-giuing, to that tender Lambe who was slayne for loue.
Amen.
AN OBLATION OF the life and Passion of our Sauiour, for the remission of sinne.
O Sweete Iesu, I haue, alas, all the dayes of my life offended thee, and haue bene incessantly vngratfull vnto thee my dearest Creatour, and Redeemour. I haue mangled thy gifts not preseruing them intire, nor making a right vse of them, but haue hindered thy grace, and still added new faults to the old. Verilie my offences are exceeding great and many, but yet thy mercy is infinitlie greater, and without all limite. I confesse I am vtterly vnworthy to be called thy sonne, I cannot howeuer but acknowledge thee to be my Father, as thou truly art, and in thee is all my confidence. Thou art the drainlesse fountaine of mercies, who dost not repulse, but wash those stayned soules [Page 426] who flye to thee. Behold, ô my dearest refuge, behold, I the verie scumme of all thy creatures approche vnto thee, bringing nothing along with me but the heauie loade of my sinnes, lowly layd at the feete of thy pietie, I humbly implore thy mercy. Pardon me I beseech thee, ô my surest hope, and for thy names sake saue me, who beleeue that noe crymes are so great and enormious, that by the merites of thy most holy Passion, may not be forgiuen.
O sweete Iesu, I offer vnto thee, for remission of all my sinnes, that admirable charitie of thyne, which made thee not disdaigne, being the God of eternall Maiestie, to become man: and for the space of more then thirtie yeares to be molested with many labours, calamities and persecutions. I offer vp that heauinesse, that bloudie sweate, those hard exigents which afflicted thee in the garden, when thou prayedst to thy heauenly Father with Knees bowed downe to the ground. I offer that excessiue desire of suffering, wherwith thou didst burne when thou wentest voluntarilie out to be apprehended by thyne enemies. I [Page 427] offer thy bonds, stripes, contumelies, blasphemies, blowes, spittings, and diuers other kindes of iniuries, which thou didst suffer all the night longe, in the house of Annas, and Cayphas. All this I offer vp to thee, rendering thee harty thankes, and humbly beseeching that infinite bountie of thyne, and boundlesse pietie, that by thy merites, thou wouldst fully purifie my soule, render it aggreeable to thee, and conduct it to life euerlasting.
O sweete Iesus, I offer vp vnto thee for all my sinnes, the vnheard of ignominie which thou didst suffer, when being strucken, spitt vpon, and bound, thou wert ledd to Pilate, in the morning from Pilate to Herode, and from thence to Pilate againe. I offer that sacred silence of thyne, which made thee humbly hold thy peace at those contumelies and iniuries which were offered thee. I offerre the contempt thou sufferedst when Herode opprobriously scorned thee in a ridiculous garment. I offer that most cruell paine which thou sufferedst when they barbarously scourged thee being bound to a Pillar. I offer thee the goarie [Page 428] markes of thy scourging, and the streames of bloud which run downe from all thy sacred members All this I offer thee in thankesgiuing, beseeching that immense pietie of thyne, that by the merites of these thou wouldst fullie purifie my soule, render it pleasing to thee, and conduct it to life euerlasting.
O sweete Iesu, I offer vnto thee for all my sinnes, that humilitie and patience which thou didst shew, when clothed in a purple garment, for thy greater scorne, thou wert crowned with thornes and saluted in a scoffing manner, impiously spitt vpon, smitten with a reede &c. and buffeted. Brought out before the Tribunall, iniuriously condemned, and last of all haled out to Mount Caluarie, bearing thyne owne Crosse vpon thy shoulders. I offer that greiuous toyle of thy sacred bodie, the many wearie stepps of thy holie feete, and the heauie waight vpon thy shoulders. I offer thy sweate, thy thirst, and all the rest of thy torments, which with a most meeke and readie hart thou sufferedst for my sake. All this I offer thee, beseechinge that immense clemencie of thyne; that by [Page 429] the merits therof thou wouldst fullie purifie my soule, render it pleasing to thee, and conduct it to life euerlastinge.
O sweete Iesu, I offer vnto thee for all my sinnes, those most horrible paines thou sufferedst, when thy wounds were renewed, by plucking off thy garmentes; when thy hands and feete were fastened to the Crosse; when the ioyntes of thy body were all dissolued; when thy pretious bloud came gushing out, as from so many fountaines. I offer these rosie dropps of thy pretious bloud, that in effable meeknesse and benignitie, wherby thou didst patiently suffer the intolerable insolencies of those who insulted ouer thee, euen whilst thou didst pray for them to thy heauenly Father. All this I offer thee beseeching that immense pietie of thyne, that by the merite therof thou wouldst fully purifie my soule, render it pleasing to thee, and conduct it to life euerlastinge.
O sweete Iesu, I offer vnto thee for all my sinnes, vanities, negligences, and distractions, those incomprehensible tormentes which thou sufferedstw, when being exposed to such anguishe, destitute [Page 430] of all consolation, thou didst hange in a miserable manner on the Crosse betwixt two theeues; and when burninge with excessiue thirst, they gaue thee noe thinge but vineger and gale to drinke. I offer that exceeding charitie, and gracious mercy, with which inclyninge thy venerable heade, thou rendredst vp the Ghost. I offer that saueing bloud and water which flowed from thy pierced side. All this I offer thee; beseeching that immense clemencie of thyne, that by the merite therof thou wouldst fullie purifie my soule, render it pleasing to thee and conduct it to life euerlastinge.
O sweete Iesu, for the perfect remission of all my offences, which in all my life tyme I haue in any wise committed I offer vnto thee the whole worke of mans redemption performed by thee. I offer thy Incarnation, thy birth, conuersation, death and Passion. I offer what euer els may haue bene gratefull to thee at any tyme, in thy most glorious Mother the Blessed Virgine Marie, and in those other Saintes of thyne. O most sweete Iesu I beseech thee, may thyne innocencie fullie satisfie thy Father [Page 431] for my guiltinesse. Shroud in the purest syndon of thy merites, all my too vnworthy, and sinfull life; that what is vncleane in me by being conioyned to them, and what is imperfect by being vnited to them, may be perfected; that so during this life I may be pleasing to thee, and hauing-finished the course of this miserable pilgrimage I may presently arriue home to thee, who art eternall saluation, to glorifie thy B. Name for euer. Amen.
VIVE IESVS A IAMAIS. Dilectus meus mihi & ego illi. Amen.
IHS