affliction is patiently to bee indured and the parents are in the meane time to content and comfort themselues that in dooing theyr best endeuour they haue discharged theyr dutie Ezech. 3.19 For often times it falls out not onely to slothfull and negligent parents but also to those that are most watchfull carefull that they may haue chyldren wicked and vngodly farre differing from the disposition of the parents And the more worthy and godly the Parents are the more are they vexed with this affliction as Adam had Caine and Noe had Cham Abraham had Ismaell and Isaac had Esau and Dauid had Absolon Ammon Eh had Hophni and Phinehas and Samuell had sonnes giuen to corruption and bribery all which did greatly disgrace theyr Fathers houses stocke and linage In this prodigall Sonne although hee were so forgone yet God doth not vtterly forsake him but reacheth him out the hand of mercy sheweth him the means of repentance First in setting before his eyes his pouerty and misery and then pinching him with famine that by his rods chastisements he might draw him to newnesse and amendement Ose 2.9 And worthily hee began to want to whom the treasure of knowledge and wisedome and of the feare of God did seeme a matter so base preferring his own pleasures and the vanities of the world before it who had forsaken the high estimation of heauenlie wealth Hee that leaueth the well-spring must needes thirst and hee that departeth from treasure must needs want he that emptieth himselfe of honestie goodnes must needes come to nothing Hee began to want suffer hunger because nothing can satis-fie a prodigall minde and hee is woorthy to bee famished which will not feede of heauenly foode Where-soeuer Ioseph went there was plenty and where he was not there was scarcety enough So where God is there is no want and where his helping hand is not it is no maruell though all come to hauock ruine Three things are heere woorthy to be considered First that without God thereis nothing but famine and penury Secondly that nothing can satis-fie our soules but God Thirdly how in God onely not else-where men all other creatures finde all plenty and aboundance Psal 34. The Lyons want â—â—â—d suffer hunger but they that feare the Lord want no manner of thing that is good psal 23. The Lorde is my Shepheard therefore can I lacke nothing And there is no Prince nor Potentate in the worlde that can say so For the greater theyr estate the greater theyr expences and vpon infinite expences come great wants Onely the godly mind which hueth in a contented estate hath this sufficiencie The sheepe ouer whoÌ„ the deuill is shepheard haue noysome hearbes to feede on and venomous water to drinke which secretly infect vnto death For honours pleasures and riches bring destruction to the soule of a sinner they deceiue vs of eternall life and keepe vs farre from it He that is sicke of the Dropsie is still athirst and wealth and pleasure still call for more psal 145.15 The eyes of all waite vpon thee ô Lord and thou giuest them theyr meate in due season Coniurers can sette aboundance of dainty â—eates before thine eyes but if thou touch to tast there is nothing but onely the deceit of the eyes which for a time they can wonderfully delude So the deceauable worlde can perswade her followers that all her gyfts are of great waight and that they are sufficient to satis-fie our desire to the vttermost but in the end they prooue to bee vaine more vnconstant then the wind and lighter then vanitie it selfe And this is a most true cause why sinners can neuer bee satis-fied and finde them-selues contented Hee that is a Husbandman woulde be a gentleman a gentleman a squire a squire a Knight a Knight a Lorde a Lorde an Earle So are all the desires of the world they stirre vp hunger but they neuer satis-fie hunger or quench thirst Therefore the prophet truly speaketh of such Yee haue eaten and haue not enough ye haue drunke and are thirstie ye clothe you and are not warme he that earneth wages putteth the wages into a broken bagge The water that was poured about the Altar was burnt vp 1. Reg. 18. Ionas gourde withered so in all the pleasures profits in the world there is a worme ingendered within them â—hat dooth consume them The more thou hast of this worlds goods the more doth the fire of thy desire breake forth into a flame as if thou shouldest endeuour to put out fire with oyle Secondly nothing can satis-fie our mindes but God as the prodigall Sonne was neuer quiet in mind vntill he returned vnto his Fathers house There is no ioy or perfection but in God As God speaketh by the mouth of the prophet psalme 81. Open thy mouth wide and I shall fill it After that God did commaund vnto the people the keeping of his commaundements he willeth theÌ„ to opeâ— their mouth wide he will fill it Which is not meant of the mouth of the body which a little may fill but of the contentation of the soule which is not easily satisfied The soule beeing made to the image of God must then be in his best perfection when God doth begin to renue it In God onely is sufficiency rest quietnesse and perfect ioy without GOD there is nothing but greefe and perplexity of minde which increaseth and multiplyeth while wee make that account of the world as wee doe seeking our rest and chiefest solace therein That vessell which is put into the vvater is very light but being taken out is very heauie So so long as thy minde doth rest in God all thinges are comfortable and ioyfull but when it is plunged in worldly desires all things seemeâ—â—d and sorrowfull The vngodly beeing weary in seruing the worlde are most combersome vnto themselues hauing a clogged soule and a heauy conscience For honours wealth pleasure they haue not so glistering a shew but they haue as many dangers ioyned with them The godly in theyr chiefest perplexities miseries and distresses haue rest and ioy in God who filleth their harts with great cheerefulnes wheras without God there is neither peace of conscience nor any other true comfort The bodie can take no rest beeing straitned in a narrow roome and all the worlds delights are too strait for a godly soule for it desireth to bee inlarged with that freedome which commeth from God euen as the byrde which is fed with daintie meate in a cage makes more account of further libertie although hee be destitute of dainties Moses beeing in Pharaos Court could not so well serue God as when hee vvas quite cleere from it Seeing theÌ„ there is no rest in these worldly matters turne vnto God and make a better choyce a happier change When God made man hee rested from all the workes which hee had made so did he not rest wheÌ„ he had made other creatures Seeing
be not contemned sometimes friendly and familier that hee be not iudged too arrogant and too proude sometimes hee must vse moderation and sometimes exhort and entreate those things which by right may be commaunded and enioyned But how and when this is to be done wisedom is to direct So must they gouerne themselues in their places that they be rather loued then feared or else they shall bring all to hauocke where otherwise they might doe good and through their troublesome behauiour they may stirre vp such stormes and tempests which will not easily be alayed and pacified And hauing care of so many hee ought to be as the eye in the head which ouer-vieweth all other parts and seeth alwayes what is most fit necessary and conuenient The Lorde in his law coÌ„manded that they should offer nothing vnto him that was blind a Minister without wisdom is as one that is blind who often-times runneth into great discredite through his owne foolishnes ouerthroweth his estate which otherwise might be of longer continuance Deut 1.15 Moses appointing gouernours called for men of wisedome and vnderstanding and such whose behauiour was well tried A Gouernour without wisedome is like a ship without a rudder which is carried away with euery wind and tempest In their places Ministers are gouernours what manner of gouernours they ought for to be we may reade Exo. 18.21 They must be chosen with all deliberation and aduisement such as be men of courage and not faint-harted Ministers what manner of gouernours men fearing God and not of loose behauiour whose lyues may breede more offence then their doctrine may doe good dealing truly without corruption 1. Pet. 5. rather regarding their duty then their commodity whose behauiour ought to be in sincerity without all hipocrisie And hauing these qualities they are worthy to be set ouer thousands and ouer hundreds without these they are not to be placed ouer fifties no not ouer tenns Let him gouerne as well by his example as by his doctrine let him be forgetfull of iniuties and slow to anger constant patient in aduersity circumspect and wary in prosperity let him be giuen to doe good vnto all to hurt none of set purpose and so shall he easily win their harts good wils and make a way to doe much good in his teaching and gouernment When they thus â—â—tâ—â— iâ—â—â— the sâ—â—â—â—ght 〈◊〉 iâ—â—â—â—â—tion of theyr dâ—ty or 〈…〉 themselues 〈…〉 vvhen they call to mindeâ— that they 〈◊〉 to giue account of the people commiâ—â—â— to theyr charge I cannot 〈◊〉 all the poynâ—◠〈◊〉 â—â—â—â—dome which are to be require â—â—inâ— say the full Minister because the 〈…〉 of 〈◊〉 infinite and who 〈◊〉 â—â—ll â—et down whâ—â— it fit in this 〈◊〉 but many thinges must be left to priuate vse and paticulâ—r experience 〈◊〉 time occasion shal sâ—â—â—oe Onely I will giue a further cauâ—â—â— according to the direction of our Saint Christ thâ—â— Ministerâ—â—â—â—me to be wiâ—◠〈…〉 and innoâ—â—nt as Doâ—es Among men seeing there are many troubled 〈…〉 they cannot 〈◊〉 too wary 〈…〉 â—â—â—â—our Christ would not commit himselfe 〈…〉 he know what 〈◊〉 man Iohn 〈…〉 The 〈◊〉 knowing himself to be hated doth 〈◊〉 aâ—â—y 〈◊〉 danger â—â—â—ther is the Minister inâ—â—â—â—â—derâ—â—ly 〈◊〉 runne 〈◊〉 danger◠〈◊〉 as the hâ—â—mlesse Doâ—◠〈◊〉 by naâ—â—â—â— subiect to many dangâ—â—◠〈…〉 take her flight looking vvhen she shall be â—â—â—â—â—ken or tâ—ken and oftentimes falleth into the hand of the Fowler So ought not the Minister to be too fearefull but to gâ—â—on in hiâ—â—ourse to commit himselfe to Godâ— gouernment and gracious protection who can turne all adâ—â—â—â—â—tiâ—â— afflictions and calamities to our good and to the best Rom. 8. as it fell out to Iâ—seph He that is to 〈◊〉 wary will venâ—urâ—â—â—â—◠〈◊〉 and againe hee that is too carelesse and too secure shall suddainlie come to a fall Such faithfull and vvise Ministers are seldome pâ—â—ferred by man For for the most part in this case temporall Patrons 〈◊〉 such vvho are most fit for theyr commodity vvho are farre vnfit to minister spiâ—iâ—â—all foode in duâ— season for want of 〈◊〉 And as for giuing bodily food to the 〈◊〉 to strongers they are kept 〈◊〉 enough Yet 〈◊〉 Ministers meete not with such â—oâ—â—etoâ—s Patrons and Church 〈◊〉 God forbid they should and GOD in his good time eyther alter theyr minder or diminish and decrease the 〈…〉 them As contrariwise manie great 〈◊〉 fauour learning and set it forwards whereof we reioyce and pray that God would blesse them in theyr dooings that still they may haue care to promote Gods glory and to doe good to his Church Blessed is that seruant when his Maister when he commeth shall finde so dooing Verily I say vnto you hee shall make him ruler ouer all his goods He that fulfilleth the law of God The reward shall liue thereby and hee that is faithfull and vvise shall not be without his reward But as he is not worthy of a reward that dooth his worke by halfes so none shall receiue the blessing but they that holde out to the end Blessed is hee vvho when the maister commeth shall be founde so dooing Ro. chap. â— 7 Math. chap. 10.22 Rom. 11.22 Ezeck 18.24 Those Ministers that bee faithfull and wise diligent and painfull are hated of the world scorned and misvsed and they that are negligent carelesse and good fellowes are highly esteemed of iâ—â—ille world and much made on but they 〈◊〉 not in what danger they are before GOD. Yet ought 〈◊〉 to be no discouragement to painfull and faythfull Ministers vvhose reward is not in this life but in another 1 Cor. 15.19 Vntill the time that the Maister commeth is the seruaunts tryall and before the maister commeth he cannot receiue a reward It is neuer saide during this life It is well done good seruant and faithfull but when wee shall be called to our account And if then wee shall be founde to haue done faithful seruice to our liues end then shall wee be receiued to our eternall rest According to that comfortable saying Reue. 14.13 I heard a voyce from heauen saying vnto mee Write Blessed are the dead which heereafter die in the Lord Euen so sayth the Spirit for they rest from theyr labours and theyr workes follovve them No man is blessed before his death the crowne of reioycing is after this lyfe and happy is that man that continueth in sayth hope and charitie to the end of his life whose delight is in the law of the lord and whose continuall practise is in all godlie and christian exercises This hope of blessednesse is the thing that euery one aymes at and fewe doe attaine there vnâ—olyâ—â— this is the recompence of a faithfull Minister whose troubles afflictions of all men as they are great and such as are able to daunt and to discourage him vtterly so vnthankfull froward and mischieuous is this wicked world to them that seeke theyr good yet in the midst of all his
Name the benefit one of another and to our owne great comfort Which thing is mightily furthered by often hearing the Word preached and by daily due meditation therof The reason of euery thing may not be demaunded for the misteries of Diuinity passe our reason and capacity As the Apostle speaketh vnto the Corinthians 1 Col. 3.1 I could not speaks vnto you brethren as vnto spirituall men but as vnto carnall euen as vnto babes in Christ I gaue ye milk to drinke and not meat for ye were not yet able to heare it neither yet now are ye able The articles of our beliefe are the principles of 〈◊〉 religion vvhich although we cannot vnderstand presently nor sounde the depth of them at the first view yet it is required of vâ— that we should beleeue for vnless we beleeue vvee shall neuer vnderstand any thing The conuersion of the whole Worlde vvas brought to passe not by wise learned men but by simple men and fishers vvhich coulde neuer bee effected by the power and strength of any great Emperour or by the wisedome and learning of any heathen Phylosopher For 〈◊〉 our doth not beleeue the Word of God vvill hardly giue credite to any worldly meanes or miracles what soeuer So froward is our wilfull ignorance and so stubborne that it will hardly on neuer yeeld it selfe to be instructed This historie painteth forth vnto vs the wonderful course of the world the vnriable estate of the sonnes of men som rich some beggers som liue in all aboundance som are pinched with great extremity and inioyful another mourneth Yet neither 〈◊〉 the one to be counted happy nor the other miserable vntil the tinne day coâ—â— when the sâ—enâ—ts of all harts shall be made manifest 1. Cor. 4.5 It teacheth vs also to despise the vanities of this world VVee would by our good wils beâ—ith mighty in the vvorld and for the same vvee venture many a hard iourny by sea by laâ—â—â—el yet if it should be put to thy choyce whether thou wouldest haue the rich mans life with eternall torments or the poore mans life with heauenly ioyes thou wouldest be well aduised what thou didst For vvhat could all the pleasures and wealth treasures of this rich man comfort or help him after death They can neither deliuer him from the power or howre of death nor from the hand of hell and being in hell in torments they can afforde no manner of remedy psal 48.16 Bee not thou afrayde though one be made rich or if the glory of his house be increased for he shall carry away nothing with him neyther shall his pompe follow him when he dieth Hee is cast into hell where for temporal plesures he shal be punished with eternal torments because â—ee preferred those worldly vanities before the â—are of another and a better life The poore shall not alwayes bee poore neither shall the rich be alwayes florishing Looke vpon Lazarus nowe like a King and looke vpon the rich man beeing farre worse then a begger And this for the most part is the end period of earthlie honours and wealth and this is the vnhappy issue of fleshly pleasures and sinfull lusts and of the dainty sweete delicates of this world Euerlasting life is giueÌ„ to those workes of charity which proceede from faith and likewise the vnmercifull are like to be too too miserable Heereby we haue especiall warning not to faint in our mindes and to be offended with God when we see the wicked in this world full of wealth hauing no punishment layd vppon them dooing in a manner what they list as also in seeing the godly to bee poore and miserable in this life and subiect to diuers extremines For God dooth order all thinges better in another life and this world is but the place time of tryall The long sufferance patience of God doth make the punishment of the wicked more iust and the long patience of the godly doth make their ioyes in another life farre more comfortable If in a Gold-smiths shoppe thou seest drosse and coales and such refuze and therewithall precious vessels of gold and siluer rings and iewels it doth somewhat discontent thee to see so disorderly a sight So in the Church of God where there are many holy and godly people you see manie wicked such mighty men like Nemrods Of the wounded man that fell among theeues LVKE 10.25 Then beholde a certaine Expounder of the Law stood vp and tempted him saying THis worldly Wise-man had knowledge enough and so no doubt hee thought of himselfe therefore hee did not demaunde the question to learne but to try and to tempt as they do that take a pride in their learning Marke how the great learned men and those that thought themselues full wise were Christ his heauy freends and deadly foes they are the first that set themselues against his doctrine There is no people so bad so dangerous as learned men that haue an euill conscience dooing more hurt in a cittie and Common-weale then a hundred plaine men simple ignorants For they infect more then a plague the one distroying the body the other indangering the soule Such are those that set vp and maintaine false doctrine and idolatry filling all the world with troubles and tumults with seditions and treasons as in these dayes Campian and Hart and other theyr confederates flowing from Rhemes ioyning to their false religion trecherous practises allowed by Cardinall Allen Saunders Moorton and the like howe many true subiects harts haue they drawne from her Maiesty from true religion from the hope of their true saluation from God and making themselues most lamentable spectacles In an Apothecaries shop painted boxes with goodly inscriptions haue poyson within them and from many learned men may proceed most dangerous doctrine manifest errour as poysoned wine may be drunke out of a golden cup. Many learne to know and fewe to practise and to become good Wicked Herod Math. 2. serched the scriptures not that hee might be the better thereby or edified in soule and coÌ„science but that he might know where Christ shoulde be borne that hee might come to kill him Many are very painfull in the studies of the lawes Lawyers searching Chronicles and Antiquities proposing vnto themselues promotion and gaine as their chiefest scope and therfore much wrong is done by such manner of men the law wrested many a good cause ouer throwne But where are those learned Lawyers that with a good conscience vndertake other mens causes if they be good they stand for him dispatch him without demurrs and long delayes if they be wrongfull they will not once meddle with them giuing the partie counsell to surcease and to liue charitably as a mutuall member of the same body as a good Christian and louing subiect vnder a milde and gracious Prince God forbid but that there should be store of them and I doubt not but that there bee
also far more necessary Infinite are the places of Scripture to this effect all which conclude howe that God doth farre more accept godly dooers then idle talkers To the substance of water is added moysture cold it hath also these qualities to be cleere and very fluent all which if they vvant yet the substance of water remaineth In a well ordered Common-weale the substance thereof is the peace and quietnes of the Cittizens the necessary helps are the mechanicall Sciences and trades So in the spirituall life of the soule is faith hope charity the outward necessary forniture thereof is the Sacraments spirituall sacrifices of prayer prayse thanks-giuing almes deedes and all other godly and holy practises For in these thou must be fruitfull if thou vvilt shew vnto the world that thou hast faith hope and charitie How shal it be known that thou hast charity when thou hast no almes deedes how shall it be known that thou hast hope of another life when as all thy ioy is setled in this world All the glory of the Kings daughter saith the Psalmist is from within hauing within fayth hope and charity and beeing outwardly adorned with godly works Heereby the soule becommeth glorious but not so glorious as it shal be in the world to come To these are required patience constancie in persecution chastity perseuerance many other vertues also which nowe I cannot recite But how can they say that they haue a true fayth whose life is most vngodly vncleane being ouerloden with manifold iniquities He asketh what he shal do to inherit and possesse eternal life for this life is but a tenement at wil. The heauenly inheritance is without chang that possessiō is without displacing or any alteration how excellentis the estate of man that is born to inioy and possesse heauen Which in this life he cannot attaine till death hath giuen the stroake made a happy passage for him Yet in this thy life by thy lewdnes wickednes thou mayst dispossesse thy selfe of that heauenly inheritance And in that it is called an inheritance the bountifulnes and mercie of God doth wonderfully shine shew it selfe for they that are heires come not vnto their inheritance by desert But now let vs heare what Christ his aunswere was And hesayd vnto him What is written in the law how readest thou Certaine it is that the law doth set down a rule how to frame our liues and to obtaine euerlasting life yet can it doe nothing els but cōdemne vs and therefore it is called the ministration of death and condemnation 2. Cor. 3.7 Yea it increaseth the gilt and waight of our sinne and maketh it to appeare more manifestly Rom. 7.13 All vvhich comes not to passe through the fault of the law Law beeing holy iust good but because our corupt nature is so badde that it is more ready to breake then to keepe the lawe Rom. 8.3 Therefore although no man be iustified by the Lawe yet the law dooth containe perfect righteousnes neither doth it promise euerlasting life in vaine if wee were able perfectly to fulfill it Neither ought this doctrine to seeme strange vnto vs that God doth first require the righteousnes of works then offer euerlasting life without the desert of works Because it is most necessary that we should first know our miserable estate not onely in transgressing the Law but also in deseruing the curse and punishment appoynted there-vnto that so we may more earnestly and more humbly seek the mercie of God in the death and passion of Iesus Christ Our owne righteousnes cannot obtaine euerlasting life therefore it must be the free mercy of God that must do it Christ hauing regarde to the Lawyers question aunswered him aright For hee did not inquire howe hee might obtaine euerlasting saluation but by what workes hee might accomplish the same saying What shall I doe to inherit euerlasting life The Lawe doth shew how we are iustified by works and yet no man is iustified by workes because we cannot performe it In the meane time Christ doth preuent their slaūderous offence vvho sought to intrap him as though he did peruert and ouerthrow the law A maruell it is that thou saith Christ vnto him which art a Doctor of the lawe art ignorant of this point who should teach others Would God many that are Christians and of great yeeres did not stand in neede to be instructed in the doctrine of Christianitie or rather in the principles of religion Who make great boast of theyr perfection yet being asked are not able to render an account of their faith And yet this is a further inconuenience that although they are so ignorant yet they wold be loth so to be accounted and also vnwilling to learne Set shame aside for this is no shame to learne to bee instructed A craftsman is of no reckning that is vnskilfull in his trade and hee is vnwoorthie the the name of a Christian that is such an infant in Christian religion And as foolish pitty dooth marre a Cittie so vvorldlie shame in matters of religion dooth ouerthrow pietie Christ sends this Lawyer to the Law in the knowledge whereof he did so aduance himselfe first that he should be satis-fied by his own knowledge and secondly that he should make it manifest that in the law and word of GOD is shewed the way of saluation which teacheth what we should beleeue doe follow feare and auoyd For the whole Scripture as saith Saint Paul 2. Tim. 3.16 is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse That the man of God may bee absolute beeing made perfect vnto all good works Therfore Christ cōmaundeth vs to search the Scriptures Iohn 5.39 Christ sendeth the Lawyer to the Law and the searching of the word hee sendes him not into the pallaces of Princes where it seemeth is the most happy life but indeed the soule doth there gather infection which dooth rather tende to the destruction then the saluation thereof For what is there to be learned but the desire of honour and promotion enuy strife factions there shall yee see pride and brauerie and boasting of valour daintie banketting and gorgeous attire all which are the deuils temptations to lead vs vnto hell In the houses of noble men dicing frō morning to night and outragious swearing Hee sendeth him not into the house of Merchants that he may learne lies false othes how he may deceiue his neighbours Take counsell from Gods lawe not from the world learne to gouerne thy selfe after Gods commaundements and not after the fashions of this wicked world which is altogether an enemy vnto God And the beginning cause of our destruction ariseth here-hence that in all our affaires wee rather take counsell of the worlde then of God If thou hast receiued an iniurie the worlde biddeth thee seeke reuenge that thou shouldest doe well to thy friends
his disciples but not this He bore with the vnbeleefe of Thomas and of the rest suffered theyr pride and ambition when they stroue who should be the greatest when they called for fire from heauen to cōsume the Samaritans and to be reuenged of thē hee gently reproued them When they enuied at others for casting out deuils in his Name he did not so greatly rebuke them The couetousnes of Iudas nay his treason Christ did freendly forwarne him of Peter denied him and forswore him and yet he restored him The beastlines of lust he which feedeth among the Lillies could neuer abide in his company And therefore his loue was especially bent vnto the Euangelist Saint Iohn for his purity and virginitie Hee is the seruant of the deuill whose minde doth onely runne vpon beastly cogitations And the Apostle Gala. 5. doth pronounce of them that they that are so carried away shall neuer enter into the kingdom of heauen This sinne is the fire of hell the matter whereof is gluttony filthines the flame shame the smoake that ascendeth therehence and euerlasting torments the ende and the reward thereof VVhen the deuill tempted our Sauiour Christ hee did not once offer to intangle him by this meanes knowing how farre it was from his nature and how much he did detest it the deuill was not so grosse but he assaulted him with finer conceits Thys sin destroyeth the body shortneth the life defaceth vertue and is the manifest breach of Gods lawe All other sinnes defile the soule but this defileth both soule bodie Your bodies are the temple of God and hee that defileth the temple of God him shall God destroy 1. Cor. 6. Thou canst not auoyde Gods seuere iudgement if thou doost impudentlie abuse the Temple of God But nowe thys cursed plague hath spredde it selfe ouer all the worlde Lots daughters are counted most infamous but I feare mee there are some which are more woorthy of shame which in the sight of the worlde are counted chast They required onely to preserue seede of theyr Father but many wiues follow lust too greedily more then to haue children beside many other shameful behauiours vnknowne to the world wherof their conscience no doubt doth accuse thē Let them call for mercy and forgiuenesse and endeuour chastity without the which none shall see God The female among beasts hauing conceaued doe neuer suffer the male to come neere them Thus the vnreasonable creatures teach vs that make great account of Christianitie to be sober temperate and chast God forbid that all should so be affected and they that are so ouertaken may learne to amend for shame of themselues and feare of eternal punishment This sin is ouer-come by flying from it Remedies of lust as the Apostle counselleth 1. Corin. 6.18 Fly fornication All other sinnes are ouercome by fighting this only by flying It is not good to fight with that enemy which taketh strength by thy presence Howe shall that King fight with his enemie that hath traytours in his army And when we fight against riot whoredome our own body and sinfull flesh is ready to take part against vs. Another remedy of thys sin is the remembrance of hel fire wherein lewd persons shall bee tormented It is a harde thing to resist thy tentation but more hard to endure hell torments But as the greater fire ouercommeth the lesser so let hell fire put out the flame of fleshly lust A third remedy is repentance with a ful and resolute endeuour of all amendment A fourth remedy is the practise of al good workes walking in an honest vocation preyer and fasting Fire is quenched by water by humble teares all fleshlie lusts are washed and wiped away This sinne as all other sinnes is not in our power to refraine or ouercome the Lord therefore giue vs his grace and of his goodnes alter the power of our wicked nature And that wee cannot doe the Lorde will bring to passe in our behalfe if wee earnestly seeke his helpe by prayer and that comfort and strength which Paul had the same shal we haue My grace is sufficient for thee To these helps may other also bee added to keepe our selues as much as may be out of the companie of Women according to that verse Carpit enim vires paulatim vritque videndo famina Againe to settle our selues to studie and earnest meditation to vse our selues to hard fare and hard lodging Sine cerere et Baccho friget Venus And this is it which the Apostle speaketh of 1. Cor. 9.27 I beate downe my bodie and bring it into subiection By this prodigall sonne wee are taught into how great misery a foolish and selfe-willed man or woman is brought vnto by following their owne vnbrideled will He was wealthy sounde and in especiall account in his fathers house but euery one seeth into howe great pouerty and miserie hee is brought in following his owne swinge and sway hee lost all that euer hee had and of a wealthy man and in high degree became most vnhappy and of base account being pinched with pouerty for his aboundance hauing rags for his robes and beeing inforced to eate huskes vvith Swine which before could away with nothing but delicates and dainties VVe see also vvhat is his reward which forsaketh the Lord as also what his practise is that is left vnto himselfe becomming worse worse and falling from one sin into another Marke also howe the number of sins increase daily vntill they haue altogether ouer-whelmed vs. We learne also vvhat a horrible iudgement and miserable condition remaineth to him whom GOD giueth ouer and vvho is thus left to himselfe On the contrary what a great ioy comfort it is to be vnder Gods direction and tuition the which onely keepeth vs from sinne from danger and from eternall death They that are not vnder Gods guiding and vnder his safegarde howe great are theyr miseries and into howe manie inconueniences doe they fall howe manie mischiefes and calamities doe light vppon them Thys prodigall Sonne lost all spent his goods riotouslie among harlots and beeing driuen to great pouertie was almost starued to death by famine And heere-hence followeth the fourth matter worthie of noting and remembrance to wit what ensued in those daies after he had spent all There followed a famine miserable scarcetie Now when he had spent all there arose a great dearth throughout the Land Now. c. and hee began to bee in necessitie This is the end of riotous maisterfull youth which quickly consume all and come vnto great miseries if not lamentable ends Wherefore it is the duty of the parents to bring vp theyr chyldren in the instruction information of the Lord Ephe. 6.4 And if their education proue well and their children bee of good gouernment so much they haue got and gained as also they are to giue GOD thankes that hath giuen so good successe But if the contrary fall out this crosse and
apparant His Father dooth not debate the case with him doth not chyde and threaten him but straight-way dooth embrace him VVherefore they gather foolishly heere-hence that say gods mercy is not ready for sinners till they by repentance prouoke him there-vnto Heare say they our heauenly Father is set forth to be most easie to forgiue but not before the the sinner doe purpose to returne therefore God dooth not vouchsafe any his famous before they seeke it True it is that the sinnen may obtaine pardon forgiueries that it is most requisite that he should be toucht with sorow of conscience wherby he may be displeased with himselfe but it followeth not therefore that repentance which is the gift of God should haue his first beginning of mans owne motion And in this sort farre vnfitly is an earthly father compared vnto God for it is not in mans power by the secrete instinct and working of the holy spirit to renue and alter and change the hart of a sinner and of a stony to make a fleshly hart Eze. 11.19 and 36.26 But the question is not heâ—re whether man being conuerted of himselfe returne vnto the Lord but vnder the person of an earthly father Gods mercie is coÌ„mended and his readines to forgiue The grace of God which hastneth speedily worketh requireth no delay As the nurse seeing the weak child to set forward to go doth presently run to stay him So dooth God help those by his grace to begin and continue in godlines of life whom he hath framed therevnto Iob. 14. Thou shalt call me and I shall aunswere thee thou louest the worke of thine owne hands The mercie of God is not slowe to them that trulie repent As soone as we being toucht with sorrow call vnto him for mercy and forgiuenes he openeth the wings of his mercie to receiue those that flye vnto him that they may returne into his fauour and be reconciled vnto him How-beit it falleth out most backwardly that the more diligent God is to doe vs good the more forward are we to all euill and slow to goodnes How hasty were the Israelites to giue theyr iewels and earings to the making of a golden calfe and to bad purposes we are liberall enough if not too prodigall But who is there that to the releâ—â—e of a poore man would giue his ring off his finger or golde out of his purse nay scarce a poore penny and what small helpe is a penny Vpon whores and harlots most vngodly we consume great wealth but vppon our poore kinred wee are loth to bestowe the least helpe Vertue calleth vnto vs commaundeth vs and wee are fast asleepe and heare not Vice and wickednes dooth but becken and hold vp the finger wee run most speedily We are hastie to doe euill but slow to good works He fell vpon his necke VVhereby is declared not onely Gods loue but his great care in preseruing guiding and gouerning of them which turne vnto him he doth cherrish and embrace the repentant sinner with both his armes of mercy loue and compassion His lest arme is the forgiuenes of sinnes and his right arme is the promise of glory and euerlasting life According to that of the prophet Hosea 11.3 I led Ephraim as one should beare him in his armes I ledde them with cordes of a man euen with bands of loue and I vvas to them as he that taketh of the yoke from theyr iawes And kissed him Which signifieth the infusion of his heauenly grace pouring forth the greatnes of his affection shewing the effect of his heauenly bounty and goodnesse toward a penitent sinner By these sencible matters of embracing and kissing more high and heauenly things are meant By the kisse is meant the perfection of grace because a kisse is a signe of perfect reconciliation good will peace and loue therefore it is set in the last place Great is the gracious fauour that God sheweth to man-kinde The manifold mercies of God for if hee should straight lie deale with the most godly he should find matter enough to condemne them But so excâ—eding is his mercy compassion that hee presenâ—eth sinners calleth backe those that flie froÌ„ him gathereth together those that are disperced deliuereth them that are readie to perrish quickneth those that are dead in sin iustifieth them whose deserts haue been farre otherwise rebuketh those that are negligent stirreth vp those that sleepe in sin raiseth vp those that are falne instructeth those that are ignorant bringeth back those that are gone astray embra-braceth them that returne and keepeth preserueth theÌ„ by all means possible Who soeuer therefore doth duly consider Gods mercy compassion hath no cause to distrust and to fall away from God but rather to be coÌ„forted with hope of pardon Why therfore ô sinner dost not thou depart froÌ„ sin seeing that thou maist bee graciouslie receiued For at what time soeuer a sinner doth repent him of his sin I wil put out all his wickednes out my of remeÌ„brance saith the Lord. Howe ready is Gods mercy toward thee that hee may graciously receiue thee and crowne thee also with honour Come out then out of thy prison into this place of liberty if it be possible that thou canst wind thy selfe out of the slauerie of sin thou shalt finde thy Sauiour vvith his armes wide open most louingly and graciously to receiue thee and also to prepare thee an euerlasting dwelling place in heauen after this wretched life and that more princelike theÌ„ any king in this world doth enioy Feare not little flock contemptible base despised in the world for it is your Fathers pleasure to giue you a kingdome Why doost thou not stirre then from sin beeing almost ouer-whelmed why doost thou stand in dirt and mire when thy feet may goe vpon cleere ground Some Father woulde haue taken vp his prodigall child very sharply corrected him seuerely hee woulde haue called thys spend-thrift to account how he had spent his goods how he had wasted his patrimonie where he had beene so long as a vagabond But beholde the great compassion of the father of this prodigall sonâ—â— resembling Gods mercy to a desolate sinner He dooth not aske account of him where hee was or how hee had wasted his substance he doth not reuile neither doth he handle him sharply but with a most mild ioyfull countenaunce and a louing behauiour goeth out to meete him embraceth kisseth him and maketh great ioy O inestimable loue infinite charitie goodnes vnspeakeable VVhat minde is it that would not burst forth in teares what hard hart is it if it were harder then the Adamant which would not be mollified and relent at so great kindnes and curtesie offred Returne therfore vnto the Lord who art farre off from him it is his desire a sinner should liue he would not his death how head-long and voyde of reason then is he that will refuse life and take hold of death
as he gaue vnto them that came in first therefore the labourers murmured against the maister of the vineyard saying These last haue wrought but one houre thou hast made them equall vnto vs which haue born the burdeâ— and heare of the day And he answered one of them sayings Friend I doâ— thee no wrong is it not lawfull for me to doe as I will with my owne Is thine eye euill because mine is good 〈◊〉 Ionas when he had prephecied the destruction of Niniuie went out of the Citty sate on the cast side of the Citty and there made him a Booth and fate vnder iâ— in the shaddow till he might see what should be doone in the Citty And God made a gourd to rise vp which shadowed Ionas from the heat of the sound whereas he was glad Anone after GOD caused it to perish wherevppon Ionast wished in his heart to die Then God saide vnto Ionast Dost thou well to be angry for the gourd And bee said I doe well to be angry vnto the death Then said the Lord. Thou hast had pitty on the gourd for the which thou hast not laboured noâ—ther mads shiâ— grow which came vâ— in one â—ight and perished in another and should not I spare Niniuie that 〈◊〉 Citty wherein are sixe score thousands persons that cannot discerne betwixt theyâ—â—â—ight hand and theyr left Should man that hath neede of Gods mercy repine when GOD shewth mercie vnto others especially Ionas which had so manifolde try all of Gods mercie VVee knowe not into what sinnes wee may fall when as wee would be glad to cry and call for mercy and to desire others to pray for vs. VVho was more approued of the Lord the Leuit or the Samaritane that helped the wounded man that fell among theeues Many in these our dayes are like to those before recited Enuie which are sorry that God is eyther bountifull or mercifull vnto others and doe enuie that GOD dooth good vnto sinners vvhich in a manner seeme to sinne against the holy Ghost because they are agreeued to beholde Gods goodnes and gracious vvorkes in others VVho by reason of GODS mercie growe to bee malicious beeing heerein lyke vnto spyders vvho out of good flowers canne gather nothing but poyson and in so dooing treasure and heape vp vnto them-selues wrath agaynst the day of vvrath and of GODS iust indigriation They oppose them selues agayrist Charitie vvhich is the Ladie and Queene of all other vertues Wherein their sinne is so much the greater as also the wise man faith Wisd 2. Through enuie of the deuil came death into the world and they that holde of his side prooue it Through enuie of Gods glory the Angels became deuils through enuy of mans estate the deuill tempted him to disobey God and so ouerthrew him Caine slew Abell because his owne deedes were euill and his brothers good Iosephs brethren through enuy sold him and Saul persecuted Dauid and the Iewes crucified Christ Ah cruell vipers that sought his death who came to giue them life If we were as holy and as righteous as euer were Dauid Samuell Esay Ieremy yet heerein wee should not murmure to see God shew mercy to others Moses wished himselfe to be raced out of the booke of life for the Israclites Samuell prayed for Saul Iâ—remy wished his head were a foundtaine of teares that he might weepe for his people Christ prayeth for his persecutours Father forgiue them they know not what they doe and S. Stephen prayed that the Lord would not lay that sinne to their charge Poore publicanes and sinners that are distressed in conscience faine would come suffer them to come vnto me for of such and to such appertaineth the kingdome of heauen For they are your brethren and I am the father of them and of you and loue them entirely They hauing care of their saluation at last are turned to the Lord whereof you also ought to reioyce and to giue God great thanks If we grudge and repine at Gods mercy toward others and it proceede from enity our nature is most bad if from out seuerity wee are too extreame Iudges little considering what we would should be done to vs in the like case and what may fall our vpon our selues Let vs marke the high mind of the Pharise and howe he boasted of his owne righteousnes Luk. 18. I thank hee God that I am not as other men deceaâ—eâ—s adulterers or enen as this publican I fast twice in the weeke I giue â—ithe of all that I possesse The selfe same thing saith the elder brother Loe these many yeares haue I done thee seruice neither brake I at any time they commaundement and yet thoâ—â— neuer gauâ—st â—nâ— a Kid that I might make â—eâ—y with aâ—y friends But when this thâ—â—â—oâ—e wâ—â— come disâ—â—infully spoken which hath deuoâ—â—â—d thy goods with harlots thou hast for his sake killed the fat calfâ—â— Tâ—â—â— 3 3. For wee our selues also were 〈◊〉 times past vnwise disobedient deceaued seruing the lusts and diuers pleasures liuing in maliciousnes enuy hatefull and haâ—iâ—g one another But when the bountifulnes and loue of God our Sauiour toward man appâ—aâ—â—d Not by the workeâ— of righteousnessâ— which wee had done but according to his mercy he saued vs by the washing of the new bâ—th the â—eneâ—ing of the holy ghostâ— Which hee shedde on vs abound and through Iesus Christ and Sauiour that fat calfe and that 〈◊〉 on late Lamb which was slain forâ—s that our â—ouâ—es might 〈◊〉 on his deserts and hand of especiall comfort there hence These Phariseâ— neuer tooled vpon thâ—â—â— a merciful disposition â—â—â—â—fore â—â—â—ev not 〈…〉 â—o mercy â—uâ—â—s the poore 〈…〉 away 〈◊〉 iustified in gods sight 〈…〉 boasted so much of his 〈…〉 dâ—â—deâ— so gods mercy is 〈◊〉 his goodnes more abound 〈…〉 are 〈…〉 â—â—iffe â—ppon 〈…〉 For they 〈◊〉 stand may fall let them that think they stand take heede least they fall If we will be accounted the children of god we must brotherly forgiue those faults offences which god himselfe forgiueth Many vnderstande the Iewes vnder the name of the elder brother for wâ—e knowe how with great pride loâ—â—â—es they did grudge at the calling of the Gentiles But they which so expound this parable doe not well confider the true â—â—â—â—ing therof although it may suffer that application Hipocraâ—es cannot abide that gods mercy should be so large who were they such obedient sonnes as they boast the selues yet they ought not so proudly and so disdainfully to enuy and grudge at their poore brethren who repent and turne to newnes of life Oftentimes the elder are set aside and they ouâ—ger made more account of so 〈◊〉 pleaseth God to debase the iudgements of 〈◊〉 Esaâ—â— the elder yet Iacoâ—â—ad the blessing Manasses the elder yet Ephraim preseâ—â—ed king Dauid â—ad elder brethren Adoniah was the elder but Salomon had the 〈…〉 the world 〈◊〉 the elder 〈…〉 estimation so hipocrites â—eare the greatest
into our harts and minds he repeateth his wordes againe least we should not remember theÌ„ or least we should not regard them As we said before saith he so say I now againe If any man preach vnto you otherwise then that ye haue receiued let him be accursed He addeth a reason here-vnto For now preach I mans doctrine or Gods or goe I about to please men For if I should yet please men I were not the seruaunt of Christ What did the Lycaonians to Paule and Barnabas Gods sayd they are com downe to vs in the likenes of men therefore they would needes doe sacrifice vnto them So soone 〈◊〉 mans hart withdrawne from the seruice of God and great neede it was the Apostle should instruct them otherwise The worlde in this great light of Gods truth is yet deceaued wandring in darknes when the sunne shineth faire to direct theyr steppes Thy Word saith the prophet is a Lanterne vnto my feete and a light vnto my steps but the foolish world she from the light of Gods word to mans traditions And the gospell is yet hidde to them that perrish 2. Cor. 4. In whom the god of this world hath blinded the minds that is of the infidels that the light of the glorious gospell of Christ which is the Image of God should not shine vnto them But to theÌ„ that are yet stedfast in the profession of Gods truth and are perswaded in the true Religion which is grounded vpon the warrant of Gods World let mee speake vnto them as the Apostle S. Iohn speaketh 1. Epist 4.1 Deerely beloued beleeue not euery spirit but try the spirits whether they are of God For many false prophets are gone out into the world and are euen at this day rife in the world and so will be towardâ— the worlds end principally then Which shal be a token of the latter day For many shal say here iâ— Christ and there is Christ this is the true religion and that is the true religion spreading lies menâ— traditions beleeue them not Yea they shall be so forcible in theyr perswasions that if it were possible they should deceiue the â—â—â—y elect But those harts which are established in true religion wil alwaies make the Word of God theyr guide and theyr warrant come signes or vvonders Angels 〈…〉 froÌ„ the dead to shew them otherwise If one came from the dead they vvould amend The rich man is deceiued for Lazarus no this that heâ—â—â— is spoken of but the brother of Martha of whom vvee read Iohn 1â— being raised from the dead yet woâ—lde they not beleeue but woulde haue slaine him Nay they would not beleeue Christ to be raised from the deade but hired the fouldlours to make a contrarie tale lusty the are they reproued which seek after miracles after death me us doâ—â— trines According to that we read Deut. 18. Let none be found among 〈◊〉 that asketh doun sell at the dead Foâ—â—â—â— that doe such things aâ—â—â—o abhomidation the Lord. They are heere reproched Which vvould haue religion taught them by miracles for as a learned Father saith Hee that seeketh after miracles that he may beleeue he him selfe is a miracle who beleeueth not when all the world else beleeueth Againe at the beginning of Christ his doctrine and true religion it was necessary that miracles should haue beene shewed as Christ vvas plentifull in them but after his doctrine was plaine and euident the ordinaunce of miracles is now taken away and the vvarrant of Gods Word ought onely to take place Being instructed of Gods will and Worde by godly and faithfull Ministers we ought with all reuerence to embrace it and to make speciall regarde and account thereof seeing that GOD hath ordained it a meane for our happy conuersion and repentance for the working of amendment and newnesse of life in vs. For according to the rule of Gods Word both our fayth must be directed and our sinfull life conâ—â—â—ted and amended and ordered The saying of Abraham pleased not the rich man that his brethren shold hear Moses the prophets for the rich mighty of this world do doâ—â—â—â—â—neuer vouchsafe to hear the word at the mouthes of the preachers least 〈◊〉 thereby they should be counted good godly or least they should be reproued of theyr faults or debarred of their pleasures They loue their beds better then the Church plesure and pastime is their paradice So farre of are they from honouring God as they ought that they can scarcely vouchsafe to giue their presence in the Church when as many with their lips serue god but their harts may be farre away from him No meruell that he remembred his fiue brethren who were drowned in the depth of worldly busines whose chiefest delight was to spende whole nights at cardes and dice but could not yeeld theyr presence for an howre or two to heare Gods Word it was irksome vnto them and they were awearie thereof As for bookes of pastime and merry tales they could heare them all day and not be aweary The foode of the soule the heauenly Manna they loathed desiring to satis-fie their minds in the lusts of the flesh euen as the rebellious Isralites longed after the flesh-pots of Egipt And such as the world was then so is it now if not worse full of Atheists and Epicures O yee foolish when will ye vnderstand seeke after God has your soules may liue See the importunity and rashnes of this rich man which goeth about to reach Abraham Nay father Abraham c. So we beeing reprooued by the mouth of the Preacher begin to repine thereat being as willing to be spoken vnto from the dead rather then to heare the voyce of the lyuing and that is full little or nothing at all Saule was desirous to be instructed by Samuell beeing dead whose wordes beeing aliue he did not regard Abraham seeing his wordes cannot preuaile vvith this importunate rich man breaketh of his talke and leaueth him vnto himselfe For as silence is the best answere to a foole so a discreet aunswere may satis-fie and importunate and troublesome person Then hee saide vnto him If they heare not Moses and the Prophets neyther will they be perswaded though one rise from the dead againe When Christ was dead many bodies of the Saints arose and vvent into the holy Citty and appeared vnto many But were the Iewes euer awhit the better for it nay rather the worse and a great deale more hard harted The Angels although they be in high degree and the ministers of the highest yet are we rather to beleeue the Maister then the seruaunt And the onely way to learne well is to giue credit to the wordes of our Maister and Teacher And that we may cut of the rebellion of our own sinfull disposition wee must be prepared to the hearing and reading of God word and pray that God would open our eyes and that it may bring forth fruite in vs to the glorie of his
this is the badge of Christians whereby they are distinguished froÌ„ the douils company VVhen our Sauiour Christ taught his disciples the time he was conuersant with them humilitie patience contempt of the world and other christian vertues and duties the perswasion of loue charitie and good will he reserued to his last supper to the intent that hee might most firmly imprint the loue of our neighbour into the harts and memories of his disciples For this is giuen vs by nature that looke what our friend doth giue vs last in charge wheÌ„ he departeth from vs that stickest longest in our remembrance In this duty of loue consisteth the perfection of al christianity Therefore S. Paule sayth that the whole lawe is comprehended in this one thing Thou shalt loue thy neighbor as thy selfe He that fulfilleth both these commaundements as he ought may without blushing appeare before God Dauid saith ô Lord I haue loued thy commaundements and therefore he desired the presence of God but Adam beeing called fled from God hid himselfe because hee had disobeyed God and therefore durst not come into his presence The prophet saith not I haue knowne thy law or I haue kept thy lawe but I haue loued thy lawe To keepe thy lawe is of necessity and feare but to loue proceedeth from inward affection The loue of God is perpetuall but the loue of the worlde or of our selues is but for this life for the loue of the worlde and of our selues we indanger our selues but for the loue of God we finde a meanes to be pertakers of the kingdome of God and of euerlasting ioyes The especiall cause of louing our neighbour is in respect of his soule And a good shepheard wil not spare to lay downe his life for his sheepe and many haue been content to be offered vp for the confirmation of the faith of others This doâ— and thou shalt liue See how Christ doth prouoke vs vnto good works This do c. teaching vs that we should walke in them He saith not Say this or beleeue this but doe this That is loue God and loue thy neighbour and shew forth the vvorkes of charitie As the Apostle speaketh 1. Ioh. 3. Let vs not loue in word neither in tunge onely but indeed in truth Hee that seeeth his neighbour in necessity shutteth vp his compassion from him how remaineth the loue of God in him Hee that loueth his neighbour hath life and hee that loueth not abidâ—th in death 1. Corin. 13 Though wee speake with the tongue of men and Angels haue not loue it were nothing As the body is sustained by naturall heate so is charitie the life of the soule without the which it is as dead If thou hatest thou hast a name that thou liuest but thou art dead and if thou findest thy selfe thus dead loue and liue We are translated from death to life because wee loue the brethren Nothing is so precious vnto vs as life whereof this is an cuident token that for the same we can be coÌ„tent to haue an â—r me or a leg cut off and to drink most bitter potions Yet is this life no true lyfe but rather a shadow an image of death If we can be content to endure such things for this life which is of so short continuance how should we bestirre our selues what should not wee vndertake to attaine the glorious life euerlasting For Christ speaketh not heere of this transitorie lyfe but of euerlasting life which is the seate dwelling place of the blessed The Gods of the Gentiles require the death of infants and that men should sley themselues but the Lord saith by the prophet Ezech. 18. I will not the death of a sinner but rather that he returne liue Oh how good is our God who I would were loued of vs as meete is and that wee could frame our selues to obey his holy will and for thys our loue and holy obedience requiteth vs not onely with this transitory life but will crowne vs hereafter with eternall ioyes But hee willing to iustifie himselfe sayd vnto Iesus Who is then my neighbour But. c. Heerein he sheweth himselfe to be an hypocrite that he would iustifie himselfe as though he had fulfilled the whole lawe of God perfectly and left nothing vndoone Our hypocrisie is especially founde in the keeping of the second table for that is the sold giuen to the poore not being moued there-vnto through charitie but because hee was a thiefe and bare the bagge The sonne of Iacob when they sold their brother Ioseph willing to iustifie themseluâ—s before theyr Father and to cleere themselues from all offence brought their brothers garment stayned with blood as though nothing might be lay de to theyr charge So Herod purposing to kil Christ made a shewe that he would goe vvorship Christ The wicked Iudges woulde haue cleered themselues to be farre from the offence which they lay de to Susannas charge But let all these vnderstand which dissemble with their double hart that there will come a time when all shall bee reuealed as the trechery of Absolon Heliodorus Herods was if not in this world yet in another He sayth he loueth God and yet maketh question who is his neighbour But he that loueth not his neighbour whom hee seeth daily how shall hee loue God whom hee hath not seene He speaketh suspiciously as though a man might loue God and yet neuer thelesse be cruell and hurtfull to his neighbour The Iewes they had onelie respect to them of their owne nation supposing it was lawfull for them to hate allants and forrenners and to let them alone without dooing them any benefit on good at all But the name of neighbour dooth extend it selfe to a further compasse to wit vnto all men Forasmuch as oftentimes it chaunceth that hee which is nighest to vs in birth or country is farther from vs in affection and loue then our very foe And Iesus aunswered and said A certaine man went downe from Ierusalem to Icricho This might bee for Ierusalem was in the high mountaine Sion and Iâ—icho in a low place Besides there was a desert betwixt Ierusalem and Iericho where passengers were spoyled by theeues and where Zedechias the King vvas taken by by the Captaines of the king of Babel when he fled from Ierusalem Some apply this man that was wouÌ„ded by theeues vnto Adam and vnto man-kinde the priest and the Leuite vnto the sacrifices of the old lawe and Christ vnto the Samaritane which healed man-kind being spoiled by the deuils temptations of the gifts graces of God the denill beeing compared heere vnto theeues Some compare the man that came from Ierusalem to Iericho vnto a sinner that falleth from the estate of grace vnto the deformity of sin But how far this is from the sence and true meaning euery man may perceiue For the chiefed cope that our Sauiour aâ—â—eth at 〈◊〉 to shewe vvho is our neighbour
O Lord breake all our stubborne harts and make vs to sigh grone vnder the most heauy burden and waight of sin who are maruailously loden yet thinke our selues in great ease and at great libertie Make an end of thy sin and looke vp to God who will ease thee For when thou night and day doost thinke vpon nothing else and doost set thy selfe to nothing else but to offend and displease God he dailie hourely heaping vpon thee a thousand meanes of his mercy waiteth for thy returne and daily looketh for thy happy repentance The happy remēbrance whereof did make this prodigall sonne to say Father I haue sinned against heauen before thee and am no more worthy to be called thy son Great sinnes great griefe but a short confession and this is a waightie poynt of repentance when with the sence the feeling and remorce of sinne is ioyned both sadnesse and shamefastnesse And where there is not this sadnesse and shamefastnes the sinner can neuer returne to goodnes Therefore there must goe before repentance a holy anger and inward griefe and discontentment that wee haue displeased God For following our owne wayes we grow to great forgetfulnes but returning vnto God then are we brought to true remembrance Truly did the Apostle S. Paule speak 1. Cor. 15.9 I am not worthy to be called an Apostle because I persecuted the Church of God ioyfully remembring gods mercy and his own happy returne For the more graciously the lord doth visit a sinner with his mercy the more deeply doth it sink into the hart of a true penitent sinner the more doth he hūble himselfe before God the more greeuously doth he accuse his owne wicked nature and disposition The more cleerly that he doth perceiue Gods mercy and compassion and doth behold his maiestie holines comparing there-vnto his own vn worthines ingratitude frowardnes and his most sinfull inclination the more doth he detest the same the more plainly doth hee confesse his fault All vvhich matters when the prophet Esay did euidently behold hee cryed out of himselfe chap. 6.5 saying Woe is me for I am vndone because I am a man of polluted lyps Iob also 42.5 saith I haue heard of thee by hearing of the eare but now my eye seeth thee Therefore I abhor my selfe and repent in dust ashes When the Apostle Saint Paule savve so much in him-selfe Rom. chap. 7. he cryed out O vvretched shooes on his feete Heere commeth the ninth matter to be intreated of namely the great solemnitie that God all the holy Angels do make at the conuersion of a sinner His Father doth not speake any thundering words of crueltie nor threaten to beate him or to cast him off nor to cast him in the teeth with his bounteous goodnes shewed vnto him neyther doth he lay vnto him his going away nor burden him with his gluttony or other abhominable poynts of lyuing he remembreth none of all this geare he doth so greatly reioyce that he hath got his Sonne againe The Son thought himselfe vnworthy the title or name of his son yet the father restoreth him to his old state and degree againe The sonne doth vtterly condemne himselfe and the father doth absolue and quit him The sonne did cast himselfe downe to be a seruaunt and the father setteth him perfectly againe in his old state dignitie Him that had cast him selfe into the bond seruice of abhominable maisters that is the filthy pleasures of the body him did his father vouchsafe to embrace in his armes to him that had deserued to bee scourged vvith many a sore stripe is giuen a kisse for a token of perfect loue and attonement Happy is that sinner whō the Lord vouchsafeth to kisse and embrace because he confessed his sins and refused the name of a sonne for that in his conscience he knew himselfe faulty there was brought forth the best robe and restored vnto him How-soeuer hee hath behaued himselfe saith his Father my son he was he hath beene dead and nowe is he called to life againe For sin is the death of the soule and hee runneth toward death which leaueth and forsaketh the Authour of life Hee leaueth and forsaketh the Authour of life whosoeuer is in loue with the things of this world for the worldly pleasures are farre wide from Gods schooling And such a one is reuiued againe as dooth repent and reforme his sinfull life He was lost without any hope euer to be recouered againe if he had be one left to himselfe howbeit he was found and gotten againe To depart away from the fathers house is to perrish for out of the same house there is no health The Father speaketh not to the Son but to the seruaunts he that repents prayes for Gods goodnes receiueth no aunswere Nowe when I passed by thee and looked vppon thee behold thy time was as the time of loue and I spredde my skirts ouer thee and couered thy filthines yea I sware vnto thee and entred into a couenaunt with thee saith the Lord God thou becammest mine Then washed I thee vvith water c. Thus doth our heauenly father not onely forgiue our sinnes in burying putting quite out the remembrance of them but also hee restoreth vnto vs those gyfts which we had lost As he dooth depriue vs of them and take them away punishing our vnthankfulnesse thereby and driuing vs to shame by the reproch of our nakednes Now by these tokens of Gods loue the true and effectuall forgiuenes of our sinnes is signified The father willeth the seruants to bring forth the best robe and giueth no time of delay for in this case delay breedes danger When a sinner in this sort dooth recount his manifold offences Despayre and is vexed with the torment of conscience it is high time to yeeld help for feare least through despayre he be cast away There is no stay betwixt forgiuenes of our sins and Gods grace and fauour The health of the body is not recouered but by little and little because the matter is not of so great waight but the distressed estate of the soule must be releeued with all speede that may conueniently be offred and affoorded When the body is sicke wee are meruailous diligent to haue health yea if it bee but the head-ache we can suffer no delay seeking for helpe and calling for Phisitions according as our power and abilitie vvill stretch So after our sinne committed we shoulde be as hasty to rise and to repent Repentance but heerein euery little excuse stayeth vs backe and wee are content to delay thys time of our conuersion a great deale longer then we should so much the more beeing intangled in wordly affaires and altogether drowned in forgetfulnes In so dooing thou loosest the practise of good workes and art troubled for want of the peace and quietnes of conscience Againe thou knowest not hovve suddainelie thy lyfe shall be taken from thee The humble