an end not because they are weary of troble with themselves or others but because love is increased and established by the presence of the parties who doe love and especially by such an all seeing and all inioying presence by which we discover infinitely more the infinite perfections of God with out the least alay of imperfection infinitely more then we can possibly arrive to vnderstand in this life by all the naturall and supernaturall knovvledge which we have and by this blessed preseÌ„ce we are ourselves perpetually coÌ„firmed in love without any danger of fayling in the least duty of correspondence and finally we are made more capable and never weary of loving him because we still discover more and more that he infinitely and incomprehensibly deserveth the eternall continuance and perseverance of our love towards him Say therfore with the Apostle I desire to be dissolved from these mortall bonds which aggravate and depresse my soule from that perfection of love which a sincere hart desireth and thou my God deservest I defire to be dissolved if not out of perfect love which excludeth feare yet out of such love as breadeth a filiall feare of offending and lothnes to continue in the least danger of leesing or lessening thy love II. O dreadfull danger a danger worse then death itself With what exquisite manner of all corporall death would I not willingly redeeme this hazard What hazard would I not most joyfully runn to purchase an eternitie of never offending my God O pretious Eternitie One thing I have asked of my lord God this I will againe and againe require that the very houre and moment that he seeth me inclining to offend he will rather call me out of this life then permit me to fayle in his love Happy man If I be thus prevented who will give me wings as of a dove and I will fly from this death of synne which doth hang over my head ô love of my deare God! How long shall I abide this hazard of leesing thee who art my only true life III. I doe not envy any thing more in the blessed sainâ—ts and Angels of heaven then that thier love to God is continuall with out intermission constant without waâ—ering certayne without feare of leesing it or of relenting Eternall with out end of loving neither can death be truly welcome for any other end more then that it may be a beginning of this loving Eternitie O Eternitie of love what time can be sufficiâ—â—t to dwell vpon so loving a consideration What houre or minute of my life should passe in which I should not be found still loving thee my God and still exercising acts of thy love in haâ—â— and deed Print this thy love sweet Jesus in my hart by thy bitter Passion and by â—hy sacred wounds what better seale then thy loving self VVhat stronger wax then thy sacred blood What highter â—ire then thy eternall love O that my soule were â—he whitest parchment worthy to receive such a noble impression which being presented and vnfolded in thy eternall Consistorie nothing might appeare written in it from the beginning of my life to the end therof but Jesus my love my love sweete Jesus Amen How we ought to imitate the Eternitie of the love of God in the love of our Neighbour I. THe â—ternitie of love which we indeavour after our meane kind of measure to expresse in ourselves towards God in answer to his eternall love towards vs the same it is fit we should practise towards others in imitation of this first excellencie of his infinite love both to fâ—ee ourselves from that inference which S. Jhon makes that if any say I love God and hatâ—â—h his brother be is a lyer and from that imperfection to fullâ—ll the commandment which we have of it for so the same beloved disciple assureth vs This commandmâ—◠〈◊〉 have from â—â—d thaâ— who loveth God loveth also his â—rother and againe he that hath my commandments and keepeth them he it is that loveth me II. VVe must therfore love our neighbour even before he loves vs and when he gives vs no occasion to love him but rather occasion of hatred by his â—hvvart demeanour tovvards vs or ill cariage tovvards God Againe we must never be weary of loving him or of doing good vnto him or for him we must with greate patience and longanimitie beare his dayly and continuall imperfections and offenses neither wondering nor impatiently grudging at his often falling or hard measureâ— nor pusillanimously sitting dovvne thinking hovv to fly and retire from such companie to others with whom we imagin we shall have no such troble but imitating the charitie of God and patience of Christ and saying with S. Augustine if the vessels of flesh be narrovv let the bounds of charitie be enlarged that is let men be infirme and troblesome and synfull hard to be ruled harder to accommodate themselves to my disposition or conceiâ—e it is the nature of flesh and blood to be so my charitâ—â— shall not be so scant as not to out-reach all this and persever to the end in bearing that so I may fullfill the lavv of Christ and imitate his love III. O love of my God more strong then death for death could never have overtaken my God vnlesse love had yealded him into his hands This brought my deere Saviour to the death-bed of the crosse and did not suffer him to come dovvne from it for any of the vpbrayding-scoffs with which the Ievves did taunt him nor for any weaker motive which humane frayletie might have suggested nor for any fayre seeming reason which worldly wisdome might have invented but being stretched vpon it to the vtmost as he had began to love vs from the beginning of his not only mortall but immortall life so hâ— resolved to yeald vp his last breath and blessed Ghost for vs that this his â—ying for our sake might be a most evident testimonie of his never dying love seeing he choose rather to leave this life then to forgo our love O that my hart and soule were wâ—oly absorpt in this thy eternall love that I might dye by thy love who didst die for the love of me and die rather then relent in the least point of love tovvards thee or tovvards my neighbour for thee Amen The latitude or Vniversalitie of the love of God I. THe latitude of the charitie of God is the Vniversalitie of his love extending itself to all in generall and to every one in particular He will have all men to be saved sayth the Apostle and to come to the knowledge of the truth and the beloved disciple he inlighteneth every man that cometh into this world Therfore when he had created man he added his commandments and precepâ—s that if he would keepe his commandments they should keepe him Therfore he punisheth synners in this life by peeces puting them in mind of that in which they have offended that
the day he stumbleth not because he seeth the light of the world but if he walke in the night he stumbleth because the light is not in him See the love of our Saviour for our good he doth not stick to venture his life and in structeth his followers to confide in God who is the true light of the world and walking vnder his protection even that which others may think amisse cannot be to vs amisse for to them that love God all things cooperate to good God governes the houres of the day and every thing that happeÌ„s in them vpon this his providence having allwayes our eye we shall not stumble They who consider not this as they ought doe ever walke in darknes and are diversly perplexed according to the diversitie of accidents which must needs befall theÌ„ in this world which is all in chaÌ„ges III. After this he sayth to them Lazarus our frend sleepeth but I go that I may rayse him froÌ„ sleepe His disciples sayed Lord if he sleepe he shall be safe but Iesus spake of his death theÌ„ therfore he sayed playnely to them Lazarus is dead And I am glad for your sake that you may beleeve because I was not there but let vs go to him Thomas sayed to his coÌ„diâ—iples let vs go also aÌ„d die with him first father Adam brought death vpon vs Christ our Saviour coming into this world tooke away even the name of death A blessed sleepe which brings vs rest and quiet of which the psalmist sayth Pretious in the sight of our Lord is the death of his saints Consider the difference betwixt the iust and vniust To the vniust death is eternall because though they rise againe it is not to life but to a new and vvorse death the death of the iust is properly a sleepe because they rise refreshed and to a better life then before they slept thus we shall sleepe if vve be his frends Lazarus our frend sleepeth here by contemplation and love there by cleare vision and imbracings here vve must not think that our sleepe is to be continuall it is his vvill that vve be raysed from it at convenient times for his glorie in other respects he comes to rayse vs vvhen the course of our vocation calls vs to other duties the vvhich we must obey readily and lovingly knowing that it is the voyce of our beloved that calleth vs. if thus we sleepe we are safe And if vve be vvholy dead to the world we have the more reason to be glad because we shall find that to be true which vve beleeved and that Christ will not forsake vs being imitatours of his death Blessed is he that can with harty and effectuall desire say let vs go and die with him The raysing of Lazarus II. PART I. IEsus therfore same and found him now having been foure dayes in the grave And many of the Iewes were come to Martha and Marie to confort them concerning their brother Martha therfore when she heard that Iesus was come went to meet him but Marie sat at home It is a mysticall senee of holy Fathers that Iesus when he came into this world found mankind four thousand yeares bâ—ryed in the stinking grave of synne and there lying without sense of feeling of that which might concerne the soule and vvithout motion towards it Blesse our Saviour that at last for the glorie of God aÌ„d to the end vve should more palpably see the necessitie and vertue of grace he came himself to rayse vs. S. Augustin more over sayth that the first day of our buriall in synne is vvhen vve first consent the second when by not repenting quickly we come to have an itching desire to commit it againe and againe and take pleasure in it the third day when we grow into custome the forth day when custome brings vpon vs a kind of necessitie of doing ill and it seemes vnto vs that vve cannot avoyde it VVe must watch chiefly towards the beginning of temptations for then out enemie is more easyly overcome VVe may find many that vvill go about to comfort vs not taking the right way but vve must harken out Iesus and make hast with Martha to meete him for in him alone is our redresse II. Martha sayed to Iesus Lord if thou hadst been here my brother had not dyed But now also I know that what things that shalt aske of God God will give thee Iesus sayed to her Thy Brother shall rise againe Martha sayth to him I know he shall rise in the resurrection in the last day Iesus sayeth to her I am the resurrection and life he that beleeveth in me though he be dead shall live and every one that liveth and beleeveth in me shall not die for ever Beleevest thou this She sayth to him yea Lord I have beleaved that thou art Christ the sonne of God that art come into the world If Iesus be with thee no enemie can hurt thee Our chiefe care must be not to loose him yet if we doe chance to loose him we know that he is mercyfull and will not the death of a synner but that he live by repeÌ„taÌ„ce returning againe vnto him VVe shall all rise againe in the last day but in the dayes of this life vve must labour the more that by good works we may make sure our vocation and election He is the sourse and means to life and resurrection every one that beleeveth in him and liveth accordingly though he dye in body shall live happily here by grace there by glorie This vve beleeve because he himself the sonne of God hath taught it vs. III. Having sayed these things she went and called Marie her syster secretly saying the master is come and calleth thee she when she heard riseth quickly and cometh to him The lewes who were with her when they saw her rise quickly and go forth followed her saying that she goeth to the grave to weepe there Marie when she was come where Iesus was seeing him fell at his feete and sayed to him Lord if thou hadst been here my brother had not dyed Marke the expressions of love towards our Saviour â—he rose quickly and came as sudainly she fell at his feete where first she had received pardon and loving intertaynment she expresseth her beleefe and confidence that if he had been present he vvould have eased her of that crosse Yet neither she nor her syster doe require of him that he vvould rayse their brother to life either esteeming it too greate a request or thinking that it might best as it vvas or that if he thought it better he would have compassion of their very teares without other expression In fine however it should happen it was a comfort above all comforts to have him present vvhich thou must indeavour to make also thy comfort and say what can the whole world affoord me vvithout Iesus The raysing of Lazarus III PART I. IEsus therfore when he saw her
offers himself to relieve vs because as S. Leo tells vs As he findeth no body free from guilt so he comes with intention to free every body let no body therfore despayre no body out of pusillanimitie conceive he may not receive plentie of his grace As all hills and hillocks must be humbled so all valleyes shall be filled that will not put a stop to the current of his grace III. The third is a right intention desiring and imbracing his coming and his wayes not for temporall comforts or respects nor delaying our amendment for any such considerations And if we can rayse our thoughts and affections to seeke him purely for his ovvne goodnes and deservings he will come the more welcome to vs. IV. The firth is resolution to breake with the wayes of the world and of people worldly given seeme they never so pleasing to sense and to furnish ourselves with confidence that by the help and example of our Saviour the way which he takes aÌ„d teacheth shall be easy though seeming at first never so hard A preparative for the coming of our Saviour II. PART I. COnsider him who is expected as he is God In the beginning that is before any thing from all Eternitie was the word that only word which eternally spoken by his Father contaynes all things in a word and the word was with God in the bosome of his Father in equall happines and glorie with him and God was the word one God one Essence one substance one all things with him This was in the beginning with God thus was the case this was the state the glorie the happines from all Eternitie and for all Eternitie of him that is expected And more over all thinges were made by him and with out him was not any thing made Which not only signifies vnto vs his povver and that not the least thing that is can be with out him but also that he comes voluntarily vnto vs not constrayned not ouâ— of any necessitie on his part but freely liberally gratiously offering himself vnto it not overavved by his Father but willingly accepting his and doing his ovvne pleasure in it Offer thy self to him sory that nâ—t from the beginning II. That which was made in him was life as in the fountaine from whence all that is came with out him nothing lives nothing moves nothing is Vnles we direct ourselves to him vnles we follow his commands our life is no life but a wandering to eternall death we are not living but continually dying In him all things bring life our infirmities our sufferings our wrongs born for him are life III. This life was the true light of men it is the propertie of light to expell darknes see that thy darknes be not so great as to resist it open thy eyes hope in him wellcome him intertayne him without him we can doe nothing but also many things there be which with out vs he will not doe A preparative for the coming of our Saviour III. PART I. HE was in the world and the world was made by him and the world did not know him O miserie O ingratitude what greater miserie then not to know so great a frend so neâ—re vs so ready still to doe vs more good and still doing good vnto vs What greater ingratitude then not to acknowledg him from whom we have all that which we have He came into his owne and his owne did not receave him Stir vp thy self to receave him and see thou be such as he may owne thee II. As many as receaved him to them he gave power to become sonnes of God to such as beleeve in his name He refuseth none that are but willing to receave him Be they slaves be they freemen sayth S. Ihon Châ—isostome be they wise or vnwise noble or ignoble rich or poore princes or private publicans or south sayers lame blind crooked he disdayneth not to adopt them his children O bounty vnâ—onceivable and nothing can deprive vs of this power but our selves III. Who not of blood nor of the will of flesh not of the will of man but of God are born As who should say nobilitie of blood and descent according to the world doe not heere avayle nor to have been the lineal sonnes of Abraham oâ— David c. not to have invented a religion voluntarie but faith in Christ and to beleeve in his name is the entraÌ„ce into this new pedigree and the means to become the sonnes of God Againe after we are adopted we must be carefull not to give way to flesh and blood aÌ„d to our owne crooked will but we must earnestly indeavour by puritie of life to mayntayne this right and priviledge which God by our redeemer expected doth offer vs. This I saye vnto youbrethren that flesh and blood cannot possesse the kingdome of God 11. Cor. 15. 50. A preparative for the coming of our Saviour IV. PART I. Consider to how many errors we are subiect in our vnderstanding against faith as among Infidels and hereticks and how far wide we are by our naturall streÌ„gth from the truth either coÌ„cerning God the Persons of the Blessed Trinitie the ResurrectioÌ„ and account to be giveÌ„ of our actions and thoughts and the true end why man was created how various and vnsettled mens minds have been and are in point of religion when left to themselves and yett a thing so highly concerning vs as an Eternitie of payne or blesse How much we needed an Infallible Guide and how much bound to God for sending vs one who is truth itself the Eternall wisdome proceeding from his owne mouth and the selfsame God with him to shew vs from end to end this life happily II. Consider the weaknes of our will prone to as many follyes as our vnderstanding to errors and even leading vs against our vnderstanding and knowledge to that which we know to be naught and consequently as much necessitie there is in it of a guide who with a strong hand should bring vs through the desert of this world and the many difficulties we find in it and inflame vs by his example to the love of the land which is promised vs. This our Blessed saviour the sonne of God is doing c. Thank him for it deliver thyself as a poore blind or ignorant pilgrim to be dirâ—cted and incouraged by him III. Consider to how many passions and changes in them we aâ—e subject and the troble which comes by them besides the offence of God and man Now angry now pleased vpon a trifle now sad now iocund now full of feares and frights now as foolish and fond in our hopes in so much that we make ourselves oftims a laughing stock to othes and are a hell to ourselves Our Saviour comes to shew vs a way how to rule these passions which most commonly overrule vs. Beg of him that he will lend vs his helping hand in it and resolve
wherin we are to apply ourselves to this or that service pleasing to God III. All the dayes of this life are dayes of purgation As we wash our hands our face our garment so must we our soule that it may appeare before our Lord an acceptable present Now present thyself to the Child and to the Virgin that thou mayst find favour when he shall come as Iudge For nothing that is polluted shall enter into the heavenly Hierusalem nothing â—hat is not purified by innocency of life by pennance or by the purging fire The law of Purisication I. EVery male that openeth the womb shall be called holy to our Lord. Consider vpon how many titles thou art Gods and oughtest to be holy to him and wholly his He created thee of nothing to his Image and likenes for a holy and sublime end to wit to serve him with body and soule and eternally to inioy him Thou hast been redeemed with blood most holy that in holynes and iustice thou shouldst serve him all the dayes of thy life Thou hast been called into a Holy Church perhaps to holy vovves and to be an instrument to make others holy fed with the holy bread of Angels bred vp to a holy course of life with holy documents and inspirations in conversation with holy persons How â—omes it to passe that my beloved in my house doth if not many things which are naught so few holy things Put on a manly courage in the way of vertue that thou mayst become truly holy to our Lord. II. And to offer Sacrifice according as it is sayed in the law of our Lord a payre of turtle doves or two young pigeons Consider the Indulgency of God towards vs He requireth nothing above our strength Give according to the law Keepe the commandments keepe thy rule this is a most gratefull sacrifice doe not pretend that that is above thy strength which he appoints Noe man is so poore or weake as to be excused from conforming himself to his blessed will III. A payer of turtles c. A double offering for the Mother and for the Sonne Thy soule and thy body thy vnderstanding and thy will thy interiour and thy exteriour cariage thy intention and thy workes both of them sincere and innocent not inconstant and â—leeting not hanging after worldly contentments I esteemed laughter deceit sayth the wiseman and to ioy I sayed wherfore dost thou in vayne let thyself be deceived The coming of old Simeon to meete our Saviour I. ANd behold there was a man in Hierusalem named Simeon and this man was iust and religions expecting the consolation of Israel and the holy Ghost was in him How few of this kind of men are now to be found and even in Hierusalem that is the most sacred place how few The word Simeon signifieth one that giveth eare how few give eare to the Best things Who so doth is in a way of Iustice and religion and attendeth not the vaine and emptie comforts of this world which passe as in a blast but the inward comfort of the holy Ghost and of the presence of God and of our Saviour II. And he hath received answer from the holy Ghost that he should not see death till he first saw the Christ of our Lord. See how many commandments rules or directions thou hast received from God in thy state of life for so many answers hast thou receaved from him that thou shalt not see death if thou keepe them so our Saviour sayed answering the yong man Doe this and thou shalt live and the Wiseman Feare God and keepe his commandments for this is the whole man as much as to say in this is all the happines of man with what confidence shall we looke vpon à temporall death and avoide the eternall if we be thus armed III. Simeon was expecting the consolation of Israel Follow thou his example and the advise of the Royal Prophet Expect our Lord and be of good courage whether thou be by him often or seldome spiritually visited whether busines succeed to thy mind or otherwise in what ever imployment he doth ingage thee This disposition is a signe of Iustice and Religion and of the Holy Ghost dvvelling in vs A signe that we have the true spirit of wisdome and vnderstanding and of counsell and of fortitude and of Pietie and of the feare of God and of his love not wedded to our owne wayes c. Simeon takes the Child Iesus into his armes I. ANd he came in spirit into the Temple Reflect with what spirit how fervently with how much thirst and eagernes or coÌ„trarivvise how coldly and dully thou appearest in the Temple at prayer or at the holy Sacrifice of Masse where the Angels assist with reverence or at other pious exercices and see what successe thou mayst hope for If by a customarie performance of thy devotious thou be fallen to a feeblenes in them rouse vp thy spirits renew vvhat is decayed Rise make hast my beloved sayth the bridgroome and come II. And when his parents brought in the Child Iesus to doe according to the custome of the law for him He also tooke him into his armes and Blessed God and sayed now thou mayst dismisse thy servant ô Lord according to thy word in peace VVhata blessing is it to receave our Saviour in our breast To have him in our hands And as it were in our possession VVho can sufficiently esteeme that instant in which we may say with Jacob. Now I will not dismisse thee vnles thou bles mâ— VVhat may we not hope to obtaine having our God as it were in our povver Begge peace saluation light comfort in tribulation and in expecting the time of comfort and what ever may be wanting to thee towards thy owne or thy neighbours assistance III. My eyes have seene thy saluation which thou hast prepared before the face of all people c. Blesse God for sending this saluation to all and that thou in particular hast been made partaker of it Begge increase of this light c. And his Father and Mother were marveling at these things which were spoken of him And not with out reason shall we detaine ourselves in admiring and adoring his goodnes his willingnes to impart himself vnto vs and infinite other thinghs which we may find in this Child who gives himself into our armes incomprehensible in himself but framing himself according to humane nature by love and imitation of his vertues to be comprehended by vs. Simeon his Prophecie I. ANd Simeon blessed them and sayed to Marie his Mother Behold this Child is set to the ruine and resurrection of many in Israel and for a signe which shall be contradicted God mingleth sorrow vvith ioy and gladnes which in this life is not only the common case of every body but also a blessing And therfore when adverse things doe not befall vs we shal doe well to forthinke
depart not in his love he leaveth not vs but we die leaving him Othervvise so long as we live he inviteth vs and worketh vs to his love desiring nothing more then that his love and ours should be Eternall III. O svveete Eternitie O strong and never fayling but ever loving Eternitie VVhat can a mortall and ever fading creature doe in requitall of such immortall love Of mortall to immortall of temporall to Eternall of man to God what comparison is there Betvvixt such bitternes as we offer him and such infinite svveetenes of love with which he inviteth expecteth and receiveth vs betvvixt such weakenes of affection on our parte and such infinite strength on his what equaliâ—ie may be expected Ours lyeth dead a long time before it begin his ever liveth with out beginning ours when it beginneth to live languisheth yet betvvixt life and death and staggereth oft whether it shall choose to live by loving him or die by leaving him though the difference betvvixt such a loving life and such a hatefull death be infinite his lasteth and liveth never decaying never wavâ—ting never fayling but allvvayes follovving and persuing vs till our dying day when both life and love must either live our die Eternally O love Eternall The first means to perpetuate our love to God by desires that our love had been eternall I. IT is not possible that our love should be eternall without beginning for our life is not with out beginning as there was a time in which we were not so there was a time in which we could not love 〈◊〉 was no time in which God was not he 〈…〉 time and before all time he loved vs VVhat shall we doe in recompense of this love Let vs at least stretch forth the armes of our soule which are our desires and fervently wish our love had been eternall without beginning shall we wish we were God For nothing is eternall with out beginning but God perhaps nothing can be so eternall but God alone But it is the propertie of love not to consider whether the things be possible which it desireth or not possible it is sufficient if affection be satisfyed in doing all that it can doe and in desiring a greate deale more then it shall be ever able to effect And even these impossible desires as they are pleasing to men when expressed by some outvvard signe because by them we see the harts of those that doe affect vs much more are they pleasing to God to whom all harts are open and who doth not measure our love so much by the shevv of the worke as by the poyse of the affection if the worke be not wanting when there is means to performe it let vs therfore wish that our love had no beginning but had been eternall as God not only in himself but also in his love tovvards vs is eternall God is more loved then vnderstood sayth Hugo Victorinus love entreth where knovvledge stands with out O that I could from all Eternitie have been with God and loved him Eternally as 〈◊〉 deserveth II. Let vs wish againe that at least from the first instant of our Conception we had been so happy as to have no sooner begun to be then begun to love that infinite goodnes by whom we had our beginning For as all gifts when they deserve least doe yet deserve we should love the giver this being of ours being the beginning of all other gifts even then deserved our love and if it had been possible for vs we should have presently turned our harts to God and as S. Ihon Baptist not long after his conception in presence of our Lord have leaped for ioy and love at the voyce of our creatour commanding vs to bee For even then he did greate things vnto vs and things most worthy of his povverfull hand when out of his infinite love he made vs capable of loving him That which was wanting then let vs supply novv and with inflamed affection love him the more fervently the more time hath been spent before We began to love him III. O Blessed Virgen Mother of the eternal lovel thrice happy doe I account thee though it were but for this alone that even when thou weret in thy Mothers wombe thou didst more perfectly love the giver of thy life then did ever pure humane creature love him in most perfect yeares were it not possible for vs novv to supply this want which we find in ourselves of love tovvards thy loving Sonne VVe may I hope by thy assistance and by conioyning our love with thyne not only love him from the beginning of our life but from the beginning of both thy life and love and restore him not only as many yeares as are past of our love but in recompense of former losses give all those yeares which betvvixt this and that time in which thou first didst begin to live thou didst spend in his love Therfore humbly trusting in thy favour but what doe I say I feate I am too bold Noe. Thy love doth beare it his love deserveth it all love requireth it I humbly conioyne my love and life with thyne that this little drop of my love being drovvned in that sea of thyne and both made but one life and love as a drop is made one with the liquor into which it is infused I may love him as he deserveth noâ— only as soone but before I began to be O blessed coniunction Thou didst desire that thy love had been Eternall to make it such thou didst ioyne it with the love of thy blessed Sonne and Eternally with him thou desiredst and beganst to love him My love therfore being novv one with thyne and thyne one with his all three make but one eternall love which triple knot of love God of his infinite goodnes ever please to continue Amen The miserie of most men bewayled and the happines of younger yeares I. THe happy coniunction which we may make of our love with the love of God and of our blessed Ladie may be an exceeding comfort to vs farre greater comfort would it have been if besides the condition of being but in time there had been no further distance But alas Hovv often besides have we made a breach of love betvvixt vs and God we were no sooner Masters of our love but we began to wast it lavishly as the prodigall child did his substance in a farre country from God cleaving in affection to the husks of his Creatures which the swine doe eate the externall appearance of the things of this world in which worldlings doe delight For they never enter by consideration into the substance of things created to feed thier soules with the goodnes and mercy and wisdome and povver and other infinite perfections of God who made them neither doe they consider to what end they were made to wit to incite vs and help vs the more to his love but as the psalmist speaketh like a horse or a mule who have no
the Messias who would instruct her in all those high matters whervpon our Saviour differred her no longer but told her he was the Messias expected which she instantly proclaymed with greaâ—e ioy through the whole citty from whence she came and he was received in it with much satisfaction O powerfull word I am he who speakes with thee It is the Saviour of the world who doth thus familiarly impart himself vnto vs. Too greate a person to be put in balance with whatever thing created and his blessed presence too greate a favour that any thing should be admitted to stand in competencie with it Come and sâ—â— the man who is able to satisfy you in all your doubts and from whome you shall receive all goodnes take these things into your consideration that you may inioy the living waters which he promiseth and in which you will find eternall comforâ— V. His disciples returning from the toâ—ne with provision wondered to find him talking with the woman but 〈◊〉 more when inviting him to take his refection vpoâ— what they brought he answered that he had other meatâ— to feed on which they knew not and to take away thier â—ondering he declared himself that his food was to doâ— the will of his father and wheras it was then neere harvest time his harvest was the good of soules in all things indeavouring to rayse our thoughts from these temporall things to that which doth infinitely more import vs to wit our spirituall food and the harvest of which we arâ— to make ouâ— eternall living for which end he would remaine with vs continually vnder the shapes of bread and wine that as we cannot forget nor forgo for any thing our corporall food so we should be as mind full at leas of our spirituall food and sustenance and not neglect it or differâ—e it long for any temporall occasion whatsoever O Lord my God prevent mâ— with the sweetnes of thy blessings that I may devoutly and worthily approch to thy Sacrament stirre vp my hart towards thee and â—ake away the heavy dullnes â—hich possesseâ—h me Tho◠〈◊〉 Kemp. lib. 4. c. 4. Intertaynment of our Saviour with the penitent Magdalen I. S. Mariâ— Magdalen is set before vs as a patterne of the best love after harty repentance for our synns her teares bearing testimonie of her sorâ—ow her incessant kissing of our Saviours feete witneâ—â—ing her love and her annointing them her desire of making satisfaction to her power which three though at all times it behoveth vs to practice yet chiefly in order to the holy table of our Lord before and after receiving him wich might be the cause among others why he ordered her conveâ—sion to happen while he was sitting at board with the Pharisee whose invitation he accepted the rather because as in the Samaritan he had other food to feede on then was outwardly set before him and accordingly he wished him to take notice of what this woman was then doing to receive instruction how it had beeâ—â—itting for him to have behaved himself towards our Saviour in his receptiopn by discoverie of his errours comâ—itted in it II. The paâ—able which our Saviour vsed to the Phaâ—isee of two debters wherof one owed a greate summe of money the other a lesse and were both forgiven may serve vs for the first document and â—each vs that we are all debters to our Saviour more or lesse and that he that â—hall think himself lesse debter then another shall runne greate hazared to be grossely mistaken as we find this Pharisee was and that other who comparing himself with the Publican however in his owne eyes he thought he deserved better was found in the eyes of God to be farre behind Let every one therfore retire himself into the closet of his hart and looke over his obligations new and old he will not find them all cancelled if those for which he was eternally to lye in chaynes have been delivered vs vpon repentance and promise of amendment as to the servant that fell at his Masters feete and craved his patience let vs looke whether the obligation which we have to our Neighbour to deale by him as God hath dealt by vs be dischaâ—ged And if we fiâ—d no greate summes of this nature owing yet besides infinitâ— little debts which we dayly incurre we have the greate debt of his patient forbearance still lying vpon vs and of his more then patient love out of which he hath not been overcome with our often offenses but still favored vs with his graces in regard of all which we must prostrate ourselves with the Magdalen at our Saviours feete with teares acknowledging our Arriers More in numberâ— then the hayres of our head and poure them out largely as water confessing that all we can doe is not sufficient to discharge even this new obligation of his gracious admitting vs poore synners to his table What doth this pious condescendencie meane and this frendly invitation How shall I dare to approch who have nothing good wheron to presume Th. a Kempis lib. 4. c. 1. n. 3. III. But â—o draw so neere as we can to our discharge we must chiefly in this occasion practise acts of love which is two fold towaâ—ds God fignifyed by her incessant kisses and towards our Neighbour signifyed by the oyntment bestowed vpon our Saviours feete These two are the fullfilling of the law and in these two consisteth our Plenarie Indulgence and remissâ—â—â— for having received â—bsolution of all greate offenses which we could remember in the Sacrament of confession in this are forgiven more fully those which we could not remember and what other veniall synns we may have committed since confession being sory for them with purpose â—o amend and by acts of love and true contrition which are proper to this Sacrament of love much of the payne due to synne is â—eleased and the more the more we love as our Saviour sayed in conclusion of this blessed saint Many syns are forgiven her because she loved much he that finds lesse forgiven him it is signe he loved lesse And of that love which we owe our Neighbour the holy Ghost telleth vs that almes giving or works of mercy deliver from all synne and from death and will not suffer a soule to goe into darkenâ—sse Lord what is my confidence in this life or what greater comfort among all things vnder heaven is it not thou my Lord God IV. The Magdalen vnderstood her vnworthynes yet did not forbeare to approch to our Saviour but knowing the greatenes of her disease she came with humilitie to the Physitian whom she found able and willing to cure her she placed herself behind 〈◊〉 his feete shame commanding her to be bashfull love drawing her on to a reverent confidence she began with teares but never ceased to kisse his feete for whoever hath least cause to weepe hath most cause to love his synns being either forgiven him or prevented She considered what
blessed Sacrament and there wherâ— thou art in glorie when it shall please thee to call me to â—hee Amen The third seate the seate of Majestie I VVHen the Sonne of man shall come in his majestie aÌ„d all the Angels with him theÌ„ he shall sit vpoÌ„ the seate of his majesty and all nations shall be gathered together before him If his countenance were terrible when he tooke outhoritiâ— vpon him in this world what will it be when mounted on high vpon the Cloudes he shall have all the World before him at once and come with thousands of attendance to doe justice against all and coâ—vince all the impious of all the works â—f their impieâ—ie and shall thunder out that terrible sentence against those who shall have deserved it Go yee accursed into fire everlasting Art thou able to looke vp to that terrible seate Or rather looke downe into thy hart and wash it quickly with reates that that fire may not find where to take hold of thee That day is a day of â—ratâ— â— day of tribulation and anguish a day of calamitie and miserie a day of darkenes and mist a cloudy and stormy day a day of trumpâ—t and alarme against the strongest and highest that people â—hall even wither away with feare and expâ—ctation of what will come vpon them He preached here an acceptable day if here we receive what he preached we may be there accepted of if we neglect here that day will be little wâ—lcome to vs a dismall day to those who have here spent their dayes vnprofitably Iâ— S. Ihon in his Apocalyps describeth this seate saying I saw a greate white throne and one siting vpon it from whosâ— sight earth and heavâ—n fled and there was not plâ—ce found fâ—â— them and I saw the dead greate and little stand in the â—ight of the throne and bookes were opened and anothâ—r booke was opened which is of life and the deaâ— wereâ—â—dged of thosâ— things â—hich were written in the bookes aâ—cording to their workes and the sea gave thâ— dead that were in it and death and hell gave their dead that wâ—re in them and it was iâ—dged of every one according to their workes And death and hell were cast into the poole of firâ— This is the second death And he that was not found 〈…〉 in the bookâ— of lifâ— was cast into the poole of fire Behold againe and againe this greâ—te seatâ— of the judge and his Assessours behold the inhabitants of 〈…〉 declining as much as they can this sight but that they found no place to fly from him behold the dead of all sorts greate and little rich and poore Kings and slaves and no difference to be seen among them but by their workes Behold the bookes of every ones conscience layed open not only to the iudge and to every one of his Assessours but to all the standers by so that thousands and millions will be looking into thy secretest thoughts and actions and see that which thou wouldest not have God to have seen if it had been possible and not only thy actions but thy intentions so oft dissembled aÌ„d laboured to be cloked with I know not what Caâ—st thou abide these lookes Now thou canst not then of force thou must to thy vtter shame and confusion no wonder that the wicked are described to begin to say to the mountaines fall vpon vs and to the hills cover vs. For it will be an intollerable disgrace to be thus looked on How willingly would the allready damned have remained where they were and not have here appeared But death and hell must of force give vp their dead and the sea and the earth and wherever they were concealed Finally looke if thou canst for feare and trembling into that poole of fire so vast that it is capable of a whole world of corpses as stinking and as filthy as they are see how it gapes vpon thee see the vggly smoke that riseth from it Go downe into it living that thou mayest escape it dying III Doe not mistake thyself and think that this day so dreadfull is farre of it will be represented vnto thee as the greate world in a little mal at whatever houre thou shalt come to dy then the sunne will be darkened as to thee and the moone will not give the light all thy pretenses will fall to ground as so many starres on which thou wert gazing and the powers of those heavens in which thou hast placed thy hopes and thy felicitie will all fayle thee Anguish and confusion and troble and feare will â—eise thee if before hand thou hast not provided so that when the signe of the sonne of man shall appeare thou mayest say with S. Andrew O good Crosse long desired and now prepared for my loving soule I come vnto thee secure and ioyfull receive me also ioyfully who am the disâ—iple of him who did hang vpon thee O mercyfull Saviour who art to be my Iudge by thy infinite mercy I'beseech thee that thou wilt now protect me that I may be then protected delivet me from evill now that I may then be delivered in that evill day If thou be good to me here it will be then well with me for if God be for vs who will be against vs and he delivered thee for vs all as a pledge of his love and mercy towards vs as a mediatour for vs betwixt his mercy and his iustice Who then shall separate vs from the Charitie of Christ With which either he doth love vs or we him I am sure that neither death nor life nor Angels nor things presâ—nt nor things to come shall separate vs. c I reioyce with the multitude of Angels and Saints at thy victorie over thy eâ—imies and at thy iust iudgements over them Give me grace to ovbercome them here that with thee Lord God Omnipotent we may reigne for ever and ever Amen Alleluiâ— The fourth seate the seate of love I. HIs seate of love is the most blessed Sacrament of the Altar For what can be more lovely then Christ in our hands in our mouths in our breasts in our soules Here he doth act all the parts which possibly love can expresse he desireth to be continually with vs he accomodateth himself in a way that he may be witâ— vs and within vs with out all manner of offence because in the shape of bread and wine he beareth wtih our infintie and hourely imperfections and doth not avoyde vs for them He is continually giving vs himâ—elf in whome are all treasures And because it is neither necessarie nor fitting that he should againe die for vs yet he is so pleased with his death for vs that he will have it dayly commemorated and in a divine kind of manner acted and represented in this blessed Sacrament The bread and the Câ—alice being consecrated severally into his body and blood as if one were separâ—ted from the other He acts the part of a father
other respects yet if we consider well that all things lye open to God and that which we ourselves discover God doth wash and cover the ease of our mind for the present the satisfaction of our ovvne soules at the houre of death the necessitie of it at one time or other we shall say with S. Peeter Lord not my feetâ— only but my hands and my head That is not only that in which I have lately transgressed but whatsoever I have done good or badd from the beginning to the ending I will willingly lay open that I may have full remission and direction III. Consider thirdly That comfortable and with all fearefull saying of our Saviour He that is washed needeth only that his feete be washed but is all cleane and you are cleane but not all for he knew who it was that would betray him That is he that is once washed by a good confession and performeth accordingly that which he there purposeth to wit the keeping of the commandments for the time to come needeth only that his feete be washed that is those lesser offenses which cleave like dust to our feete and no man is able to avoyde them more or lesse who travelleth in this world but yet to the end that through the benefit of being cleansed by confession we should not grow into Pride and presumption or neglect for the time to come we must remember that though by the grace of God we are cleansed he only knovveth who shal persever IV. Consider fourthly And admire at large the humilitie of our blessed Saviour in regard wherof S. Peeter sayd Lord doest thou wash my feete Thou My feeteâ— And learne hovv grateful it will be to our Saviour that thou by his example stoope to humble and charitable ofâ—â—ices tovvard thy neighbour that is tovvards him in them And also hovv we ought to conceale to excuse to diminish and wash avvay as much as we can the faults and imperfections which we see or heare of in others to preserve thier good name to help them out of them to compassionate them c. Prayer To our Saviour according to the present subiect and affection A meditation of the parting of Iudas from the rest of the Apostles Ihon 13. I. OVr Saviour having washed his Apostles feete and among them Judas which is particularly to be reflected on and gave them wholsome instructions hovv they should imitate him the servant not being greater then his Lord and againe did infinuate that all were not yet cleere though outvvardly washed to the end that Iudas might take notice that he knevv what he was going about and repent but seeing he did not Hâ— was â—robled in spirit and protested and sayed more playnly Amen Amen that is in verye truth I say vnto you that one of you will betray me A heavy saying and no wonder that every one of the disciples looked one on the other doubting of whom he spoke and were much contristated and every one asked him the rest with feare and trembling but Iudas boldly and impudently Am I the maxâ— II. Our Saviour declining the direct ansvver and leaving every one to examine his ovvne conscience and to looke vpon that more then vpon one another vpon intreatie of S. Peter sayed vnto S. Jhon wo leaned vpon our Saviours breast He it is to whom I shall give the bread dipped and when he had dipped it he gave it to ludas who probably did not heare what our Saviour had sayed tâ— S. Jhon having had warning enough before neither did the rest of the Apostles vnderstand the mysterie but Judas being ready to receive any courtesie from our Saviour the more to dissemble his wicked intent tooke the bread and after the morsell sâ—tan entred him bitter â—orsell not novv bread to sustaine life but by malice of the receiver turned into deadly poyson Our Saviour probably with the bread gave him an invvard hint againâ— that he knevv what he was going about but his obstinacie refusing such gentle and charitable admonitions tending to the concealing of the falt and preserving of his good name if he would repent Satan tooke full possession of him III. Andour Saviour sayed vnto him that which thou doest doe it quickly for I am as ready to suffer as thou or thy master to put an affront vpon me And immediatly hâ— went out and it was night Darke night indeed to him and cause if vtter perdition See what it is to part with our Saviour and with devout companie He that walketh in darkenes knoweth not wheter he goâ—th But by severing the bad from the good our light grovves the cleerer therfore when he was gone forth our Saviour sayed now the sonne of man is glorified and God is glorified in him For there can be no greater glorie to God by any humane action then was that which rose from our Saviours vertue and sufferings Endeavour by imitating him in occasions to increase his glorie and as S. Paul speakes accomplish those things that want of the passions of Christ in our flesh A meditation of the Institution of the Blessed Sacrament Preamble Beholding our blessed Saviour distributing his blessed bodie and blood among his disciples vnder the shapes of bread and wine begge of him that thou mayst with true and due affection receave this heavenly gift And. I. COonsider first That the worthynes of this blessed Mysterie was partly the cause why our Saviour a little before so humbly washed his disciples feete who were to receive him to give vs to vnderstand with what acknovvledgment of our ovvne vnvvhorthines and with what puritie of soule and affection and also of bodie we ought to approach to this heavenly banqueâ— Therfore also in the Catholick Church all things about the Altar are so neate and costly because nothing spirituall or temporall can be precious or curious enough to bestow in the intertainment of so divine a guest If thou know him if thou esteeme him as thou oughtest and as he deserveth Bestow all the care thou canst in cleansing the roomes of thy soule and dressing vp the Altar of thy hart to receive him II. Consider secondly That by this heavenly mysterie it is manifest how much Christ our Saviour doth love vs seeing out of love he desireth allwayes to be with vs and being to go out of the world would by this admirable Invention stay still among vs as if he could not be without vs To the end we should dayly increase in the love of him and vnderstanding that really we cannot be without him we might desire the more earnestly his blessed companie and conversation by all the means which are possible for vs. O my love whether doe I wander from thee III. Consider thirdly that this miraculous act of love is the more to be valued and admired because when he was going about it as some doe hold there was at board one that would betray him divers certayne that would forsake him and he foresavv
And when the Sunne was downe all that had diseased of sundry maladies brought them to him and he laying his hands vpon every one cured them And divels went out of many crying thou art the Sonne of God and be rebuking them suffered them not to speake that they knew he was Christ. The fever of which we lye sick is our Avarice our ambition our wrath and anger c. a fever inflames the body these disteper the mind We must have recourse to our Saviour and beseech him to help vs those fevers neglected grow greater and greater and bring vnlucky deaths if we be freed from the violence of these passions we must not be idle but diligent in the service of our Saviour See how worldly busines doth delay our spirituall cure people flocked not till sunne set How many differ repentance to the last God is mercyfull and oft wayteth our leasure but not allwayes III. And rising very early be went into the desert and prayed and Simon sought after him and they who had been with him and when they found him they sayed all seeke thee but he answered I must preach to other citties also the kingdome of heaven for therfore am I sent He went into the desert to teach vs that if we chance to doe any thing extraordinarie we must fly the prayse of men and give God thanks in private for the benefit received He went away sudainly and without the knowledge even of his owne disciples to teach vs to take time while time is and not to delay but dread the judgments of God who oft withdraweth himself even from those who at times desire his presence because at other times they neglect him And he rounded all Galilee preaching and healing all diseases and his fame did spread itself through all Syria and multitudes did follow him from Galilee and Hierusalem and Iewrie and from beyond the river Iordan Thou mayest soone drive away Iesus and leese his savour if thou turne thyself to externall things c. Three pretending to follow our Saviour I. AS they were walking in the way one of the Scribes sayed vnto him Master I will follow thee whersoever thou goest Iesus sayed to him the foxes have holes and the birds of the ayre neasts but the Sonne of man hath not where to lay downe his head VVe may well conceive sayth S. Augustin that this man if he had followed Christ would have sought himself and not Christ therfore he was answered that the sonne of man hath not where to rest his head But where hath he not He hath not in thy faith foxes have taken vp thy hart because thou hast a doble hart the birds of the ayre have neasten in thy hart because thou art proude the deceitfull and the proude doe not follow me How can craft and deceite follow simplicitie or pride humilitie And withall admire the poverty of our Saviour in which he lived and how he was often put to exigents for want of shelter and retired himself into the desert to pray The Sonne of man hath not where to rest his head and is it for me so easyly to give way to lazines or to seeke my ease II. To another he sayed follow me and he answered Lord let me go first and bury my father and Iesus sayed to him let the dead bury the dead but go thou and preach the kingdome of God That which this man desired to doe was an act vvas an act of pietie but the heavenly Master taught him what he ought to have preferred VVhen the misbeleeving bury a corps the dead bury the dead the mans body lost the soule but thier soules had lost God Ponder the difference betweene these two deaths and these two burialls and againe reflect what hast thou to doe with secular busines when it is time of prayer and such spirituall imployments Let the dead bury thier dead III. Another sayed I will follow thee Lord but let me first take leave of them that are at home And Iesus sayed to him no man putting his hand to the plough and looking back is apt for the kingdome of heaven He would not suffer that those whome he brought vp for the kingdome of heaven should be one moment diverted from it but that having given themselves to God they should make no account of earthly things at all nor have any thought of them And if no man looking back be apt for the kingdome of heaven how canst thou expect the divine illustrations in prayer or his assistance in other things if thou hast not thy eyes vpon him but art looking back vpon things impertinent How canst thou hope to profit if thou lookest vpon those who lag behind and not vpon the fervent who go before thee One thiug sayth S. Paul is of importance or one thing I endeavour forgeting the things which are behind and stretching myself to those which are before I pursue the marke the prize of the supernall vacation of God in Christ Iesus let vs therfore as many as are perfect be thus minded He calmes the sea I. ANd they take him into the ship as he was and behold a greate tempest rose in the sea the wind blew and the waves beate into the ship so that it was covered with them and he was in the hinder part sleeping upon â— pillovve It is a greate commendation and excellencie of faith to receive our Saviour as he is in the ship that is in the church leaving the multitude of questions and reasons A tempest rise it is but to trie the skill of the Pilote and the diligence of the mariners for vvhatever happeâ—eth will not contristate the Iust who repose vpon the pillow with our Saviour to wit vpon a good conscience with trust and confidence in him and resignation to his will Record what stormes the Church of God hath indured and hath been delivered out of them all Consider also the inward stormes which rise in thy soule and how thou art to behave thyself in them Hath some body slandered thee or miscalled thee It is a wind which is risen against thee hast thou been angrie at it It is a wave which hath beaten into thy ship Remember how our Saviour hath behaved himself and he was sleeping II. His disciples came to him and raysed him saying Master doth is nothing belong to thee that we perish Save vs And he sayth to them why are you fearefull ô yee of little faith As if he should have sayed You doe well to call vpon me and to beleeve that I can save you but you should moreover have beleeved that even sleeping I have care of you that you perish not and have a mind to save you though for a time I permit you to be in troble He sayed well let the world rage and the wicked bend thier teeth against me yet I will hope in thee Rise why doest thou sleepe ô Lord
Lord Iesus when he shall come and knock that we may be in an instant ready to wayte vpon him Our Lord cometh when he hastens to iudgement he knocketh when by the sharpenes of sicknes he gives vs notice that death is at hand we open presently vnto him if we receive him with love He is not willing to open when the Iudge knocketh who feares to leave 〈◊〉 body and dreads to see the Iudge whome he remembers he hath contemned He that hath confidence by hope and good works doth presently open when he knocks because he expects the iudge with gladnes and when the time of death approcheth doth ioy in the reward of glorie promised II. Blessed are those servants whome when the Lord comâ—th he shall find watching Amen I say to you that he will gird himself and make them sit downe and passing will minisâ—er vnto them And if he come in the second watch and if in the third watch he come and so find blessed are those servants Blessed are we who have such a master and Lord who though his greatenes be infinite and his glorie so incomprehensible that no diligence of man can deserve it no capacitie of nature receive it or looke vpon it yet to the end to reward them even above their deserts will gird himself and accomodate his greatnes to their measure and make them sit downe with eternall ease and delight at his heavenly table and there minister vnto them all manner of deliciousnes The citizens of heaven know how full of joy that day is The sonnes of Eve doe lament the bitternes and tediousnes of their present life But ô the goodnes of God! His mercy convinceth the hardnes of our hart and leaves it no excuse for shewing his patience and his longanimitie he addeth and if he come in the second watch and if in the third and so finds them then watchfull he doth not reject theÌ„ The first watch is child hood the second youth the third old age yet no man must abuse this his longanimitie for he addeth III. And this know yee that if the house-holder did know at what houre the theefe would come he would watch verily and would not suffer his house to be broken vp Be you therfore ready for at what houre you think not the Sonne of man will come Our Lord would therfore have the last houre vnknowne to vs that we might allwayes expect it Ah foole to what purpose doest thou think shalt live long seeing thou hast not one day certaine How many have been deceived and sudainly taken away The punishnent of the vnrepentant I. IF the sernant say in his hart my Lord is loag in coming and shall begin to stricke the servants and eate and drink and he drunck the Lord of the servants shall come on a day that he hopeth not and at an hourâ— that he knoweth not and shall devide him and apoint his portion with the infidels And that servant that knew the will of his Lord and prepared not and did not according to his will shall be beaten with many stripes but he that knew not and did things worthy of stripes shall be beaten with few And every one to whome much is given much shall be required of him see the danger of presuming of long life we are apt to grow proud vpon it and carelesse of our dutie insolent towards others and to be drunk with ambition and desire of worldly wealth and pleasure the punishment is that he shall be devided from his pleasâ—res and life and from all hope of his masters favour and that vnexpectedly so that he shall not have time to repent but shall be eternally cast of among the vnfaithfull and branded with the everlastiug disgrace of it a punishment due proportionably to his falt for that he knew well enough what was to be done and did it not not out of fraylitâ—e but presuming and casting of the feare of his Lord. II. When thou goest with thy adversarie to the Prince by the way indeavour to be delivered from him least perhaps he draw thee to the Iudge and the Iudge deliver thee to the exactour and the exactour cast thee into prison I say to thee thou shalt not go out thence till thou pay the very last mite Our adversarie in the way is the word of God contrary to our carnall desires in this life from whome he is delivered who humbly submits himself to the commandments Otherwise if we differ the agreement after this life when we come to appeare before the Prince there is no redemption but we must to prison In another sence Our adversarie is whoever doth endeavour to bereave vs of that to which we have or conceive we have tight with such we shall best agree if we observe the precept of our Lord. To him that will contend with thee in iudgment and take away thy coatâ— let go thy cloke also to him III. And there were cortayne present at that time telling him of the Galileans whose blood Pilate mingled with their sacrifices And he sayed to them think you that these Galileans were synners more then all the Galileans that they suffered such things No I say to you but vnlesse you have repentance yoâ— shall all like wise perish And those eighteene vpon whome the towre fell in Siloe and slew thim think you that they also were debters above all men in Hierusalem No I say vnto you but if you have not repentance you shall all likewise perish Therfore when you see any perish by shipwarck ot by the fall house or by fire or by water conceive that God perhaps of a will punish that partie lesse in the world to come because he suffered here and forbeareth other that vpon notice of the others punishment he may repent and mend his life or if he doe not but persevereth in his bad couâ—ses most grievous punishment will be heaped vpon him VVhat other thing will that fire devoure but thy syns The more thou sparest thy self here and followest sence the more grievously thou wilt pay it here after The goodnes of God shewed vs in two examples I. ANd he sayed also this similutude A certayne man had a figtree planted in his wineyards and he came seeking fruite of it and he found none and he sayed to the dresser of the wineyard lo it is three years that I come seeking fruite vpon this figtree and I find none Cut it downe therfore wherto doth it occupie the ground But he answering sayth Lord let it alone this yeare also till I dig about it and dung it and if happily it yeald fruite if not here after thou shalt cut it downe The figtree occupieth the ground with out fruite when either the covetous and streight-laced doe keepe that without profit which might be vsefull to many or when by the shade of sloth a man darkeneth the place which another might fertilize with the beames