For if we are sonnes wee are also heires for that is Pauls conclusion Wee can want nothing Matt. 6 Iob. 16 For our heauenly father knoweth whereof we stand in need and our heauenly father loueth vs as Christ himselfe saith Therefore because this title was so encouraging and so full life it was with good reason that this comfortlesse and almost dead person did take holde of this as the Citie of refuge and hornes of the altar by which he might be sure to escape further vengeance and the handes of the destroier Secondly this title graced him verie much and did set forth his dignitie He descended of great parentage howsoeuer now he was abiect forelorn and being well brought vp he could not so put off all behauiour as vtterly to forget what tearmes to vse of what parents he did come In the like maner it maketh much to our honor and renown that we haue God to be our father for this is the couenaÌ„t and prerogatiue royal of the newe Testament that he wil be our father and we shal be his children we cannot haue a greater blessing and happines then to haue such a father Thirdly it could not be but that the memory of his father did put him in mind of the duty of a son for it serueth effectually to that end It is a foule disgrace to them of noble parentage A similitude to consort themselues basely with nasty and vild companions Is it not intolerable that a kinges sonne should disport himselfe openly in the streetes and highwaies with euery sorded beggar filthilie and shamefullie to nusse among swine and to grouel and wallowe in the dirte and in the myre This was the condition of this young mans life of this peerelesse prince of the highest descent hauing God the king of all kinges to be his father And this is the course and order of our life who are his brethren and haue all of vs one Father and are made his children by adoption and grace thorough faith in Christ Iesu Wherefore let the blessed memorial of our newe birth be most deer vnto vs 1. Sam 10 and let the name of our father be alwaies in our mindes to teach vs our duties that we may walke as deere children beseeming such a father When as God changed the estate of Sauls life hee changed his heart likewise hee was no sooner king but a kingly heart was giuen him God requireth newe hearts of his newe borne children since that nowe we haue such a gracious father we must not as before continue gracelesse children Wee read of Aulus Fuluius A. Fuluius who espying his sonne in his enemies campe woulde haue slaine him with the sword saying vnto him that hee had not begotten him for Catiline but his Country So God hath not begotten vs that we shoule serue his enemies 〈◊〉 brutish and swinish sinnes but that we should be holie euen as he is holie and remember our parentage Demades Demades in times past seeing Philip the king pleasantly disposed lasciuiously and wantonly disporting himselfe with his prisoners and captiues taken in the warres vpbraiding them with their seruile and slauish condition thus grauely and seuerelie censured his follie Sithens saieth hee fortune and good lucke hath laide vppon thee the person of Agamemnon that is of a triumphant and victorious king maiest thou not bee ashamed to plaie the Thersites that is the lasciuious and wanton companion so inasmuch as not fortune and good lucke but Gods good grace toward vs hath giuen vs the dignitie to be the sonnes of God why liue wee in wantonnesse and sinnefull pleasure why do we followe vanity and seeke after leasing God hath chosen to himselfe the man that is godlie if so bee we bee his sonnes see that wee walke worthy of so great a calling and let vs alwaies vse with reuerence the name of our Father In the processe of his speech he commeth to his sinnes which because hee cannot account in particulars â—hee thinketh it best to reduce them to a grosse and to a generall summe saying I haue sinned If he could haue recited them it would haue made to long a discourse to haue made relation of euerie sinfull action committed by him in euerie town and place where soeuer he be came since his first departure but it had beene impossible for him to haue remembred them Psal 19 For who doth know saith Dauid how often he offendeth He therefore laieth them downe in a lump by this one word Peccaui I haue sinned comprehending whatsoeuer sin hee had committed He maketh no excuse or apologie for himselfe hee excuseth not himselfe or accuseth others not his merits but Gods mercie is the thing he standeth vpon for simply and absolutely hee sayth that he is a sinner He accuseth not Sathan who tempted him his friends who forsooke him or the Planets who brought this euill lucke vnto him but condemneth himselfe he imitateth Nisus laying the whole burthen of the sinne vpon himselfe to excuse his Euryalus whom Virgil bringeth in speaking in this maner Meme adsum qui foci in me conuertite ferrum O Rutuli mea fraus omnis nihil iste nec ausus Nec potuit It is I and none but I that haue sinned Psa 51 I crie with Dauid Be mercifull vnto mee after thy great goodnes For I knowledge my wickednes and my sinne is alwayes before thee And I say with the poore Publican Lord be mercifull vnto me a sinner Luk. 18 So let vs say and not shift and put off our sinnes with excusing them or extenuating them Gene. 3 or posting them to others as Adam did to Henah Henah to the serpent but take them vpon our selues He doth not onelie simplie confesse himselfe a sinner but hee aggrauateth and enlargeth the grieuousnes of his sinnes saying I haue sinned against heauen and before thee It was not nature but especiall grace which suggested this vnto him Flesh and blood reuealed not this vnto him but his heauenlie father For if he would haue spoken as a naturall man hee would haue spoken thus Father I haue sinned but I wist not what I did I had no euill intent and meaning when I sinned wherefore it is meete thou shouldest forgiue my sinne and let mee haue againe the libertie of a sonne Thus would a carnall man haue pleaded for himselfe whereby hee should haue further damnified himselfe Hee taketh therefore a farre wiser course and by zealous pietie entreateth tender pittie Let vs doe the like and acknowledge our selues no meane and ordinarie offendors but desperate delinquents in the highest degree sinners against heauen First because our sinnes howsoeuer they seeme to vs to bee iniurious but to men are designed agaynst God who hath flatlie forbidden them and therefore directlie are committed agaynst heauen Because our sinnes do call to heauen for vengeance as the blood of Abel the sins of Sodome the wickednes of Niniueh the great citie the wrath of
his affections his whole course of life which dependeth thereupon for as the feet doe beare vp the bodie and carie it to and fro whither they list so all our actions are carried by our affections and are ruled by their fancies This much our Sauiour Christ doth insinuate by his washing his Apostle Peters feete and by his replication and answer vnto Peter when as he refused it saying vnto him Ioh 13 If I wash thee not thou shalt haue no part with me For indeede all our actions and endeuours are so filthie and vncleane in his sight partly through our naturall most sinfull corruption which bringeth foorth in vs all sordid and vilde lusts partlie through the custom condition of the worlde which beeing wholie set vpon euill enticeth vs to filthinesse and that with greedinesse as vnlesse Christ washeth vs by giuing vnto vs a cleane heart and renuing his holie spirit in vs by regenerating vs with water and the holy Ghost wee can neuer enter into the kingdome of heauen Nowe because there is none so cleansed from the filth of sinne but that he is daylie defiled againe with it For as they who doe enter into a bathe A similitudâ— and do wash their whole bodies if they doe but touch the ground with their feete they doe so pollute them and beray them anew as they haue need of a newe washing so wee beeing cleansed from our sinnes by Christ and iustified by his grace we presently set our affections vpon earth and defile our selues againe with our sinfull workes so as it is most needfull that our feete shoulde alwayes bee purified and made cleane This is done by the preaching of the worde which guideth our feete aright in the workes of his lawes and wayes of his commaundements and ordereth our goinges that our footsteps may not slide Thus the father conferred a threefolde grace A three fold grace vpon his gracelesse sonne His preuenting grace his following grace his finishing and perfitting grace He preuented him with his grace when hee saw him first and espied him aloofe off when as he saw not him when he shewed mercie on him and did runne vnto him and graciouslie did fall vppon his necke and kissed him Of this grace the Apostle Paul speaketh when as hee sayeth Gala. 1 Hee separated mee from my mothers wombe and called me by his grace He followed him with his grace when he caused shooes to be put vpon his feete preparing him and enabling him to walke in his wayes drawing his feete out of the nette out of the pit of mire and clay and bringing them into a large roome and finallie guiding them in the way of peace Of the same grace the same apostle speaketh likewise thus I haue laboured more then all nor I 1. Cor. 15 but the grace of God in me Of his finishing grace we shall intreate in the next Chapter which is shewed by the banquet myrth and musicke which was prouided for him And this is that whereof the same Apostle Paul speaketh in this maner Phil. 3 It is God that worketh in 〈◊〉 to will and to performe By this mans ornaments we are taught how we aâ—â— to be câ—â—aâ—â—ed if we bee his children and bee with him conuerted The marks of those that are to be conuerted from our former sinnes We must go arayed with the wedding garment of holinesse of life of puritie of conscience Euery one of vs must bee as the â—oet sayth Integer vitâ— scelerisque purâ—â—s We must haue the ring and earnest of the spirit wherby we are sealed vnto the day of redemption Thirdly and lastly wee must haue â—hâ—oes vpon our feete whereby we may walke wâ—â—â—â— offence in our seuerall callings wherein God hath placed vs by these we shall be knowne whether wee bee liue or counterfeit professors The seuenth Chapter Of the banquet myrth and musâ—â—â— wherewith the father welcommed his sonne THe father dooth followe his sonne with such fauour as is straunge and admirable Hee had abundantlie declared his affections by his former mercies but yet that which followeth exceedeth all the rest For it is such as I suppose our dull senses are not able to conceiue the tongue of men or Angels in no wise can expresse Wherefore being to enter into this huge Ocean sea of celestiall ioyes which the righteous lord prepareth for repentant sinners who do truly turne to him I faint with Peter when hee walked vpon the sea and I crie out with Peter Saue me maister least I perish Matth. 13 1. Sam 18 Is it a small thing saith Dauid to be the kings sonne What am I and what is my life or my familie of my father in Israel that I should be sonne in lawe to the King Much surely must be done vnto the man whom the king will honour Esther 7 for for him must bee brought royall apparell which the king vseth to weare and the horse that the King rideth vpon and the crowne royall must bee set vpon his head the rayment and the horse must be deliuered by the hande of one of the kinges most noble princes as saith Haman to king Ahashurosh This honour hath beene shewed to this despised person as to another Mordecai the royall robe by the kings most noble princes his holie ministers hath beene put vpon him The crowne imperiall is now bestowed vpon him now is there triumph feasting and reioycing in the lande of the liuing When as Haman was in his magnificence and prosperitie Esther 5 and was inuited vnto the kings table he could not refraine boasting hee must needes call his wife and friendes togither to publish it vnto them wee haue iust cause to boast our selues of our felicitie that God hath prepared a table for vs in despite of our enemies and we haue receyued the cup of saluation and he maketh vs now to heare of ioy and gladnes that the bones which hee hath broken might reioyce This banquet heere mentioned is not simply and groslie to be taken but it is spirituallie to be vnderstoode For we must not so baselie thinke of the ioyes of the worlde to come as to place them among the carnal and fleshly delights of this present euill world Iohn 6 Here is another meate then you are aware of as Sauiour Christ sayth The kingdome of God is not meate or drinke but righteousnesse and peace and ioy in the holie Ghost There is no neede of meate and drinke in heauen for wee can die no more forasmuch as we shall bee like vnto the Angels as Christ tolde the Sadduces Wherefore let vs not groslie bee conceyued and deceyued with Mahomet who was the first that prescribed lawes to the Turkes and Saracens whose God was his bellie whose lawes were his lusts who was carnallie minded Luke 32 Christ promiseth to such who abide with him and continue in temptations that they shall haue a kingdome and that they shall eat and drinke at his table in
quiet minde for there is a manifold vse that commeth of them First they serue notablie to curble our proude mindes and to tamâ—â—â—e wanton lusts of the flesh which in our prosperitâ—e is ouermuch pregnant insulting and preuayling ouer the motions of the spirite When as Peter was commended by his Maister Christ for his good confession Matt. 16 hee was so perte and proude of this prayse as hee presumed afterwarde most malapertlie to gainesay him The spouse in the Canticles Cant. 3 being commended by her bridegroome for her suspassing beautie in comelines resembling the tents of Kedar and the Curtaines of Salomon grew thereby so audacious as shee talked and communed so familiarlie with him as one friend with another putting forth questions asking him where he fed and where he did lay at noone Zebedeus his two sonnes Matt. 20 because they were so happie as by fleshlie consanguinitie to bee allyed to Christ they presentlie were so bolde as to clayme a prerogatiue and libertie by it to chalenge the left hande and right hand in his kingdome Wherefore because worldly fauour and prosperitie do so puffe vs vp with pride as wee forget our selues it is exceeding good that we fall into temptations which are good schoolmaisters to traine vs vp in the knowledge of our selues A similitude The maister that hath a seruant lying sicke if hee seeth that wine is hurtfull for him giueth commandement to alay it with water which may abate the heat operation of the wine so God our good maister seeing vs his seruants to be very sicke of sinne and perceiuing that the wine of worldlie prosperitie is poysonable vnto vs hee slacketh the power and hurtfull effect of it by mixing the water of tribulation with it A similitude That Gentleman that hath a Hawke of great account will vouchsafe the paines himselfe in attending and dieting him hee will coy and stroke him with his owne hand and smooth his feathers and taketh great delight in the often looking on him but as he doth thus so he likewise hoodeth him fâ—st tyeth him by the feete vnto the Pearch If this seemeth strange to him that hath no skill is not acquainted with the reason of it but shall first demaund why he tendeth and tendereth him so much Answere will be made because hee so loueth him If further it be asked why then he hoodeth lyeth and fettereth him it will be answered leâ—st the Hawke which he so loueth should escape and flie from him so the Lorde dealeth with his beloued people hee feedeth and cockereth vs because we are his darlinges and hee greatly loueth vs but hee hoodeth vs and bindeth vs therewithall vnto aduersitie because wee should not depart away from him roauing and scouting after our owne libertie Thus heedfullie did he tende and looke vnto Dauid as any man can looke vnto his hawke 1. Sam. 16.17 prosecuting and following him with fauour vpon fauour caâ—ling him from a shepheard to the gouernment of a kingdome putting a new heart into him and indewing him with the spirit of prophecie in verie ample measure in giuing him a famous field against Goliah so renowning him by the slaughter of the Philistins as his name grewe most glorious and hee became the staffe and subiect of the dittie of the damsels of Israel who playing vppon their pipes and musicall instruments sung with one consent and with sweet concent Saul hath slaine his thousand but Dauid his tenne thousand These things God did for him because hee so loued him But least hee should bee too proude by them the Lord hooded him and tied him to the pearch in stirring vp Saul to be his persecutor by whose persecutions he was so insnared and surelie tied as he could not flie away for the verie snares of death did ouercome him and the paines of hel it selfe did ouertake him Ioseph was his fathers onelie birde God made him not onlie gracious in the eyes of his father but also amiable and delightfull to his mistresse nowe least this culling him shoulde bee a meane as it were to kill him as by hurting his soule and alluring him from God hee was solde from his father by his brethren into Egypt Gen. 27 Gen. 29 and was quite cast out of fauour by his mistresse and by his maister fast bound in the prison as a hawk vnto the pearch 1. King 19 The Lord was euer louing to Elias and hee vsed familiarly to talke with him as a father with his sonne or one friend with an other now least he should be ouermuch conceited with this abundant kindnes and be too fond vpon this fauor the Lord mixed trouble with prosperitie and sent Iezabel to persecute him Ezechiel Ezech. 2. was mightily inspired with the spirit and had manie reuelations but that these should not make him dote vpon himselfe and to esteeme too highlie of himselfe hee heard this voyce alwayes sounding in his eare Sonne of man that for all this fauour and loue of God he should knowe himselfe that hee is but man Paul had a liuelie feeling hereof â— Cor. 12 as hee himselfe acknowledgeth for least the abundance of Reuelations shoulde extoll him the Angell of Sathan was sent vnto him to buffet and humble him Afflictions therefore serue verie well to tame and keepe vnder our sinfull affections Secondlie God sendeth afflictions to his Saints that not being burthened with earthlie prosperitie wee might goe the lighter and speedyer vnto God and flie as it were a birde vnto the hill It so often happeneth to wayfayring men that espying in their trauelling a delightfull greene hill A similitude they take occasion to slacke their iourney to goe out of the way to sit downe and rest themselues vpon that hill Wherefore to preuent and cut off such occasions of lingring and loytring whilest we are in this life which is as it were out way hee taketh away from vs all vaine shewes of pleasures that not beeing miscarried with the vanitie of such flowers which adorne this greene hill we might still goe forwarde and make more haste to heauen As God permitted Pharaoh to afflict the Israelits Exod. 1 that they might haue a longing of their departure from Egypt and loue the land of Canaan so God would haue vs his children to be afflicted that wee might desire to depart froÌ„ the Egyptian bondage of our sinne and couet our spiritual inheritance and Canaan in the kingdome of heauen If a man that trauelleth into a farre land maie there obtaine his hearts desire and liue as him listeth he wil not much desire to returne to his own Countrie to liue in aduersitie For Iacob was willing inough to soiorne with Laban so long as Laban well entreated him but when he was vnciuilly demeaned and his face was not towarde him as it was before he forthwith resolued vpon his departure and acquainted Rachell with it Thirdly God exerciseth his seruants with afflictions to terrifie them
the sheepe tâ—e 〈…〉 which do tend to one and the sâ—me affect aâ— Pharaâ— his sundry dâ—â—â—â—â—s of the 〈◊〉 and â—â—res of â—â—â—e 〈…〉 If there bee some earthly iudges who are so tender hearted A similitude as beeing to denounce the definitiue doome of death agaiâ—â—â— notorious lewde prisoners standing at the barâ— they cannot refraine weeping when as they publish it truly no maruaile if such a God haue we who when he is to execute iudgement and iustice against enormous sinners hee is mooued exceedingly and with griefe doth punish them He is as a pâ—inter loath to put out the faire image which hee hath made With the carefull huswife A similitude hee woulde finde his lost groâ—te euen vs who are his coine and haue the image and superscripâ—ion of Caesar engrâ—ued vppon vs. Eâ—â—â— â—8 Will Goâ—â— the death of a sinner As I liue saâ—th God I will not the death of a sinner but rather that hee repent and â—ue There be some hangmen who beeing to cut off a leg or an arme of a lewd traitour A similitudâ— are grieuousâ—â—e affected in their minds at the doing of it especially if he bee such a one as had beene his friende God is our friend yea he is our father he cannot therefore cut vs off that are sinners but sore against his will with sorrow he must do it When as hee shall come to condemne this euill worlde the heauens and heauenlie creatures shall put on mourning garmentes The Sunne shall bee eclipsed the Moone shall be obscured all the earth shall be blacke and darke round about to testifie how that notwithout great mourning God our father doth condemne vs. In like sort whensoeuer a sinner is reclaimed from his vilde wayes and reconciled vnto God there is great reioycing among the Saints in heauen for it Now because the ioy which God conceiueth therupon being simplie considered as it is in deede exceedeth our capacities and cannot be expressed the spirit here condiscendeth vnto our weaknes speaking grosselie after the manner of men alluding vnto the custome and condition of our tymes vnder the myrth vsed at our solemne feastes shadoweth it vnto vs. It is our fashion when as our successe aunswereth our desires and our affayres fall out luckilie to prepare a feast and banquet for our friendes to impart to them our ioy beeing so rauished with it as wee can no longer hide it Such is God his ioy of a sinners true repentance as because he cannot conceale it to himselfe he maketh the musicall Instruments to sounde it his friends and louers round about are conuented and made acquainted with it â—â—dg 16 As the Philistines when they had attached Samson and had him in safe custodie the Princes and people were generallie assembled a banquet was prouided a mutuall triumph and reioycing was celebrated so when as God taketh holde of a sinner and hath him in his keeping he calleth his Angels his host of heauen togither and with them solemnizeth this his ioy and gladnes with a most melodious meeting 〈◊〉 â—â—militude A good Captaine when one of his fugitiue souldiours retyreth and fiercelie and venturouslie assaulteth the enemie and standeth to it valiantlie hee can not but bee glad and verie ioyfull of him Our grande Captaine Iosua Iesus Christ when as wee retyre vnto his bande againe vnto the vnitie of the Church and doe fight agaynst sinne our deadlie enemie hee cannot blotte our names out of his Booke beeing entred therein but hee will graciouslie giue vs his hande welcome vs and giue vs all ioyfull entertainment For commonlie such as haue beene most ranke and horrible sinners if once they doe take a hatred of sinne and conceyue a taste howe sweete the Lorde is and doe returne to him they growe more zealous and hote in religion then anie other else They looke backe with Miriam vnto the filthie Frogges and plagues of Egypt vnto the filthinesse of their former liues and to Gods iudgements vpon such wickednesse and they praise God with the best members that they haue A plowman more regardeth a plot of grounde which hath bin replenished A similitudâ— ouergrowne with thornes and at last becommeth fruitfull theÌ„ he wil of that which neuer did beare thornes and yet was neuer fruitfull hee whose soule hath heretofore brought foorth the briers and thornes of vnsatiable lust and all kinde of wickednes is much euery way accounted of of God if at the length his soule become good soile Heb. 6 he bringeth forth good hearbs meet for them by whom it is dressed aboue him that laieth waste and is vtterlie vnprofitable albeit heretofore he hath not beene so hurtfull As the hard iron when it is made red hote is of a fiercer heat then the billet or coale can be made A similitude be it neuer so red hot because that the colder the substance is before and more contrarie to the fire the nâ—ver it is after when it is set on fire and ouercome with the force of it so an obdurate and hard â—â—â—ner 〈◊〉 the fire of Gods grace taketh hold of him he is more seruent and hote in spirite then the 〈◊〉 conâ—cienâ—e because the colder he was before and more 〈◊〉 â—se to God the contrarie qualitie when it is pâ—â—â—minâ—nt and ouercommeth the contranâ— maketh his heate and seruor more exceeding Of the we haue verie many examples as of Dauid Marie Magdalen â—eter Paul This ioy should rather of right appertaine to the sonne then to the father for his was the glorie gain and commoditie it made not to Gods benefite It is 〈◊〉 his profite but our obedience we doe but our 〈…〉 were turne to him he hath no neede of 〈◊〉 of our conuertâ—â—n For it cannot be â—â—â—d 〈…〉 was heretofore of the Asse and the Colt that â—he Lord hath need of vs. It was not Dauids benefite to be married to Alâ—gâ—el but it was heâ— great blesâ—â—ng â—s it is ours to bee married to our Christ Yet the father so infiâ—â—â—lie loueth vs as our good be accounteth his good and therefore hee cannot but reioyce for our good The whole Trinitie reioyceth in vnitie at our conformitie The father reioyceth because by our repentance he getteth more sonnes whom he mâ—y make princes in all landes The sonne is glad because our repentance maketh his death fruitful and his precious red blood not to bee spilt in vaine for vs. The holy Ghost triumpheth and maketh boast hereof because by our conuersion his horne is exalted his temple in which he may dwell is enlarged made farre more beautifull then the temple â—â—y Iewes which was called beautiful for he hath â—â—â—â—by members which he may quicken vessels which he may still fillful of the oile of his holy grace 〈◊〉 behooueth vs then much more to reioice care for our selues seeing the whole Trinitie so exceedingly reioyceth and careth for vs. Doubtlesse by continuing stil in our â—ilde sinnes we offer vnto the
Ahashuerosh disposed himselfe to bee merrie with his Princes and shew the riches and glorie of his kingdome and the honour of his Maiestie hee feasted them an hundred and fourescore dayes togither therefore infinite will the ioy and triumph bee in the court of heauen when the king of all kinges shall feast his deare Saintes not for a time but for all eternitie and shall shew them his heauenlie dignitie and felicitie which is prepared for them It is vsuall with many to celebrate with mirth the memoriall of their birth Gen. 40 Mark 6 when it rather occasioneth vs with Ieremie Ierem. 20 and Iob Iob. 3 to bee heauie for it Pharao solemnized the day of his natiuitie with triumphant feasting and so did Herod yet this myrth and musick was mixed with mourning for the one at that time hanged his chiefe Baker and the other beheaded innocent Iohn the Baptist But in heauen when we solemnize our newe birth wee shall haue all ioy without mixture of sorrow there can neuer any more miserie or calamitie befall vs. The wise men of the East were exceeding glad when they saw but the Starre Matt. 1 which prognosticated and foreshewed the natiuitie of our sauior Therefore when wee in heauen shall bee partaker of his glorie then must needes our heartes be filled with laughter and our tongues with ioy We see how the birdes of the aire are ioyfull at the arising of the sunne chirping and singing and leaping vpon the branches Wherefore when the sonne of righteousnesse appeereth comforting our hearts how ought we to skip like a Hart to leape vp and downe like a yong vnicorne Gene. 2 It was a ioy to Adam when he was in his prosperitie in his earthly Paradise in his created holines but afterward when he had transgressed the mandate God gaue him and did degenerate from his first creation â—â—b 30 his harp was turned into mourning and his organes into the voice of them that weepe What ioy then will it be vnto vs when we are in heauenly paradise where we can sinne no more and so consequently can sorrow no more where are all kindes of pleasures in aboundance at the right of the father for euermore The foure leapers when they entred into the Aramites campe â—ing 7 and shared out their goods they mutuallie ioyed one an other for that happe Oh therefore let vs be ioyfull togither let vs reioyce in our beddes For our ioy is as the ioy of haruest 〈◊〉 9 and as men reioyce when they diuide a spoyle For the hoast of our sinnes shal then be discomfited when we are in heauen Sathan shal no more haue ought to do with vs death shall bee destroyed and swallowed vp in victorie all our enemies shall flie away before vs and wee of Gods housholde shall diuide the spoyle Though we hung our harpes vpon the willowe trees when we sate by the waters of Babylon yet now O man of God call for thy instrument awake lute and harpe and let vs awake earlie and let vs sing the Lords song in our owne land If he that hath matters of law depending in iudiciall courts A similitude cannot but be glad when his case is put to his counsellor and aduocate to be comprimitted and awarded for he is thereby sure that it will goe wel on his side Why then deere Christian comfort thy sobbing and sighing soule for this is thy case thy sinnes that pleaded against thee at Gods barre and were like to condemne thee are put to Christ thy sauiour redeemer to vmper and determine so as we need not feare for though we sin we haue an aduocate with the father Iesus Christ the iust 1. Iohn 1 he is the propitiation for our sinnes our sinnes shall rather adorne vs then disgrace vs because of him For it is no disgrace to haue a rent garment if so be it may be hidden and couered with a lace our sins are rents and the red blood of our sweet sauiour is the redde lace which hath couered the scame and rupture of our sinnes If the men of Bethshemeth reioyced with themselues because they had espied the ark of the Lord 1. Sam. 6 wee shall haue much more matter of myrth affoorded vs when we shall see the verie heauens open readie to receiue vs and we shall espie Iesus at the right hand of his father who hath prepared a place for vs. A glad man was Zacheus when so good a guest Luk. 19 as Christ diuerted into his house but gladder may we be that he will vouchsafe to enter into our souls that we shall dwell with him and he with vs in his fathers kingdome world without ende Mat. 13 The husbandman when he found the treasure in the field he could not rest for ioy but forthwith departed made a sale of all that he had in the worlde beside to make purchase of the field But all the treasures of God the father in his sonne Christ shal be giuen vnto vs. Base therefore in our eyes is the vanitie of this world we willinglie renounce it to make so good a change and wee are glad of such successe King 1 When Salomon was aduaÌ„ced to his fathers crown and dignitie all the people piped with pipes and reioiced with great ioy so that the earth rang with the sound of them We shall see our Christ the king of peace who hath triumphed valiantly who hath put downe all his enemies vnder his feete verie exceeding glorious crowned with maiestie and honour our heartes therefore shall be glad and our tongs shall reioice for the staffe of our shoulder the yoke of our burden the rod of our oppressor shal be broken as in the day of Midian Wherefore reioice in the Lord alwaies â— 9 and again I say reioice Let the flouds clap their hands and let the hils reioice Let the singers go before and the minstrels folow after and let the damsels come playing with their pipes Let the Leuites daunce before the arke and let the priests be clothed with gladnes and let vs all sing praises vnto the holy one of Israel FINIS Imprinted at London by P. S. for Nicholas Ling. 1599.
PORTRAITVR of the prodigal sonne Liuelie set forth in a threefold Discourse 1 Of his Progresse 2 Of his Regresse 3 Of his ioyfull welcome home Published by Samuell Gardiner Batchler of Diuinitie Ezech. 18. vers 23. Haâ—e I anie desire that the wicked shoulde die saith the Lord God or shall he not liue if he returne from his wayes AT LONDON Printed by P. S. for Nicholas Ling and are to be solde at his shop at the west end of Powles 1599. To the Right Worshipfull sir Hierome Bowes Knight all externall and eternall happinesse WHatsoeuer my learning and iudgement is sure I am it is the gift of God Euerie gift of God the more it is occupied the more it is encreased euen as fire the more it is blowen the brighter it burneth or as a sworde which the more it is scowred the more it glistereth or finally as corne which the more it is grinded Matt. 2â— the more flower it yeeldeth The parable of the Talents insinuateth so much and dayly experience sheweth no lesse I doubt not therefore but that this my small talent put out vnto the exchaÌ„gers by his good grace vpon it working in the harts of those that shall borrow it shall be returned to my master with aduantage The pittaunce of oyle of the widowe womans remaining in hir pitcher â—ing 4 was so encreased through the goodnesse of God by the hand of his Prophet as she had not only ynough to supply hir daylie wants but sufficient remayning to make payment of her debts The Lord our God hath raysed vp a Prophet from among our brethren â—â—ut 18 by whose blessing I doe hope that this litle oyle of heauenlie knowledge which God hath powred into the vessell of my soule shall receiue such encrease as besides sufficiencie to serue common needes somewhat shall redownd to discharge my iust debtes due to you and others Wherefore right worthie Knight take from my haÌ„ds this deserued labour by your kindnesse vndeserued It is most due vnto you for sundrie due respects For first the dedication of bookes to men of merite hath bin a very ancient and common custome deducted from the practise of the primitiue church and since by the ancient fathers schoolmen and nowe by the learned of our time and age put in common vse What you merite of mee I spare to shewe because I woulde not bee thought to flatter you and the rather because your religious loue hath beene of late so publiquelie signified as it seemeth a thinge needlesse by mee to bee rehearsed In a word good Knight I owe vnto you as much as it is lawfull for a man to owe and therefore I entitle this treatise vnto you in steed of a parcell of the grand arrerages that are comming vnto you Moreouer if Saint Iohn did not amisse in superscribing his second epistle which hee made to his elect Ladie and his thirde epistle 2. Iohn 3. Iohn vnto his beloued Gaius I cannot be blamed for consecrating these the fruites of my studies to my electe and most beloued Knight Luk. 1 Nay if Saint Luke inscribed his gospell to his most noble Theophilus which signifieth a friend and louer of God sithence I am assured that I haue hapned vppon another Theophilus and louer of Gods worde I thinke you very worthie of this historie of Saint Luke And this was the principall inducement that moued me to giue you this book for howsoeuer I might alledge aliaunce and worldly respects many yet the regarde of your zeale and religion is more moouing then any You being both of iudgement rightly to conceiue of it and of worship and countenance sufficient to defend it I coÌ„mit it vnto you you vnto the almighty who make your ancient and worshipfull name famous stil in earth and engrosse it and register it in the booke of the righteous in the life that is to come Your worships to be commaunded SAMVEL GARDINER To the Religious Reader THou hast here good Reader a Manuel of mellistuous meditations which this scripture of scriptures and this storie the storehouse and library of learning aboundantly fruitfully yeeldeth vnto thee Here is the iuice of that pleasaÌ„t grape that pure new wine Matt. 9 which being put into new vessels refresheth and maketh glad the hart of man here is that oile Psal 104 euen the grace of God which maketh him to haue a cheerefull countenance No Nectâ—r and Ambrosia which the Poets faine to bee the drink and meate of the Gods may compare with this The Manna of the Israelites Psal 78 and the Angels food which the Lord did send vnto them is nothing aequiualent proportionable vnto this Iohn 6 for those that did eat of that are all dead but whosoeuer tasteth and feedeth vpon this he shall liue for euer For this giueth nourishment vnto dry and deade consciences and putteth life into them Ezech. 37. as the word of God in the mouth of Ezechiel did to dry and deade bones The spirit speaketh euidently throughout this whole discourse how as the lord is iust in punishing of sinners so is hee as mercifull vnto those that doe repent As in his lefte hande hee holdeth out a sworde readie for to wound vs so with his right hand he putteth forth a shield whereby to defend vs. The Lord is like vnto a louing father who reclaimeth his ryotous and vnruly sonne with the rod of his displeasure but being corrigible and reformed by his discipline hee throweth away his rodde and in mercie embraceth him of euerie side Rom. 2 Tribulation and anguish shall bee vpon the soule of eueryman that doeth euill to the Iewe first and also to the Grecian but to euerie man that doth good shall be honor and glorie â—al 6. and as many as walke after his waies peace shall be vpon them and mercie and vppon the Israell of God So as heere hee harpeth with the kingly harper vppon these two stringes and his antheme and songe is of mercie and Iudgement and about these two pointes is all this storie spente Psal 101 Each seuerall man shoulde bee anothers looking glasse but this man is a spectacle in the Theater of this worlde for all men to looke vppon In whome wee may see the riches and bountie of the grace of God towardes vs Esai 59 howe his hande is not so shorte but hee can saue nor his eares so thicke but hee can heare nor our sinnes so greate but he can and will release vppon our returne with this prodigall man vnto him Heere is fulfilled the Aphorisme of the Prophet in the mouth of the Lorde Ezech. 18 I will not the death of a sinner but rather that hee repente and liue And this of the Psalmographe Truely Psal 73 God is good vnto Israel and to those that be of a true hart Yea to those that are of a bad hart too as this mans presideÌ„t example teacheth vs. We should rather
liue by lawes then by examples yet are examples more forcible with vs and we are led to good or euill by them we work by theÌ„ as an artificer by his rule and as young schollers who write by their examples Wee are proane to patterne this prodigall person in his preposterous and peruerse affections and wee liuely beare his image which is earthly so as this Poeticall fiction fitteth vs. Tantalus a labiis sitiens fugientia captat Flumina Quid rides Horae mutato nomine de te Fabula narratur But the Lord renew vs all in the inwarde man that wee may followe him in his regenerate and renewed disposition and grant that we may be like him in his image which is heauenly Therefore in his person take out thine owne proportion 〈…〉 In his beginning and proceeding in his sin we may clearly see the self same course that sinne in like sort doth so begin and take deepe root in vs that foreseeing the same we may the better either in time preuent it or else with speede withdraw our feele out of it In his infelicitie let vs see our owne miserie into which we fal by our wilful iniquitie that sin as a serpent full of deadly poyson may be hated of vs that trembling at his iudgement we follow not his misgouernment We treade not in his steps vnles we will be whipped with his stripes In the course of his return he chalketh out the way vnto vs of our returne His humilitie confession and forme of supplication must he the condition of our reconciliation Last of all in the happy reconcilement and returne of vs prodigall children vnto our fathers house the church of the liuing god behold the Lords goodnes and the blessinges which in store the lord hath laide vp for all that doe repent and come home vnto him â—â—l 51 â—â—l 68 â—â—l 45 they immediatly hear of ioy and gladnes that the bones which he hath broken may reioice The singers go before the minstrels followe after and with ioy and gladnesse shall they be brought and enter into the Kinges pallace where there is mirth without heauines health without sicknes fulnes without scarcitie life without death Thus haue wee laid togither in one summe matters of much price the quintessence and dimensions as I may so cal this hystorie of al diuinitie so as to conclude this treatise is a treasure house which leadeth vs not to a bare contemplation but to a full fruition not to the naked knowledge but the vse not to the promise but the practise of the abundaunt and ouerflowing grace of God vnto vs most miserable sinners vnder the parable and person of this man the prodigall sonne in the sequell portraied and painted out vnto thee which I wish thee to reade religiouslie to meditate vpon fruitfullie and to practise such instructions as it affoordeth dutifully and the Lord accompanie thee with his grace effectuallie Thine in the Lord Iesu SAMVEL GARDINER A Table of all the Contents of the Chapters contained in this Booke The first Booke Cap. 1 OF the Argument Allegory and manifolde vse of this principal parable pag. 1 Cap. 2. Of the common condition of parents in their children vnder the person of the prodigall sonne his father and therewithall the estate of the râ—â—litant Church pag. 10 Cap. 3. The badges and tokens of vndutiful children shewed in the example of the prodigall childe pag. 15 Cap. 4. Of the ignorance and want of knowledge of his happie estate in his fathers house the grand cause of his departure froÌ„ the house vnder which the dangerous effects of our ignorance and the happie fruits of the knowledge of Gods worde are specified and expressed pag. 22 Cap. 5. Of selfe loue pride and presumption another cause of his departure from his father pag. 31 Cap. 6. Of his hastines and rashnes not hauing a wise foresight and prospect to the ende another cause of his departure from his father pag. 35 Cap. 7. What the prodigall sonne did when hee had receiued his portion from his father pag. 42 Cap. 8. Of the wast which the prodigall sonne made of his portion vnder which how transitory worldly riches are euidently is declared pag. 59 Cap. 9. Of the maner how the prodigall son lauished out his portion vnder which the damnable effects of whâ—rdom and riotous liuing are displaied pag. 5â— Cap. 10. The danger that commeth by euill company expressed by the danger that the prodigall sonne fell into pag. 63 Cap. 11. Of the dearth and want which the prodigal sonne endured when he went from his father into a farre countrey wherein wee are taught what hurt we do our selues by departing from God to embrace this present world pag. 70 Ca. 12. Of the miserable slauery of the prodigall son wherein the slauerie of sin is manifested pag. 78 Cap. 13. A comparison betweene the seruice of God and the seruice of the diuel wherein is shewed how easie Gods seruice is and howe hard the other is vnder the hardnes of the prodigall sonne his seruice who could not obtaine the off all and reuersion of the sâ—ines husks pag. 86 Ca. 14. An exhortatioÌ„ to auoid sin and to liue a godly life the only vse and purport of the premisses pag. 98 The second Booke Cap. 1. OF our necessarie return from sin conuersion vnto God typically shadowed and set forth vnto vs in the example of this mans returne pag. 112 Ca 2. The prodigall son his resolution of the amendment of his life and of returning to his father the fundamentall point of our true repentance pag. 119 Ca. 3. That we must with the prodigal son ioine faith to our repentance the better to incite and pricke vs forward to returne vnto our father pag. 129 Cap. 4. Of the benefit of afflictions an especial mean which God vseth to worke our repentance and to cause our returne to our fathers house with the prodigall sonne pag. 135 Cap. 5. Of the prodigal son his confession of his sins a most necessarie effect of our true repentance pag. 150 Cap. 6. The prodigall sonne his forme of confession of his sinnes pag. 159 Cap. 7. Of the prodigall sonne his extreame humilitie considered in the remainder of his formal confession â—â—d of the commendation and vertue of humilâ—te pag. 174 Cap. 8. Howe God out of euill things bringeth foorth good as making the sins of the prodigal son the occasion of his humble and dutifull confession pag. 179 Cap. 9. Of the prodigall sonne his execution of his purpose wherein is considered the present necessitie of our speedie repentance without our further delaying it pag. 184 A praier pag. 193 The third Booke Cap. 1. That the meere mercie of God is the maine motiue of our comming home to God and the sole efficient cause of our whole saluation plainlie insinuated by this circumstance of this Hystorie of the father his seeing the prodigall sonne when he was yet a farre off pag. 198 Cap. 2. Of
the mercie and compassion of this father shewed vnto the prodigall sonne pag. 205 Cap. 3. The readinesse of God in forgiuing sinne and his slownes in punnishing it signified by the father his running out to meete his prodigall sonne pag. 212 Cap. 4. Of the other circumstances of the Father his loue shewed to his sonne by his falling on his neck and kissing him pag. 224 Cap. 5. Of the Royall Robe giuen by the father vnto the prodigall son when he was in presence pag. 229 Cap. 6. Of his ring and shooes which were giuen vnto him pag. 234 Cap. 7. Of the banquet mirth and musicke wherwith the father welcommed his sonne pag. 241 Cap. 8. Of the ioy which God conceiueth of a sinners repentance considered in the ioy and triumph that is made vpon the returne of the prodigal son pag. 248 Cap. 9. Wherein is shewed by the present estate of the prodigall sonne howe God mingleth prosperitie with aduersitie pag. 253 Chap. 10. That God vsuallie giueth vnto a sinner more then he can aske pag. 259 Chap. 11. Of the felicitie of the faithfull figured by the mutuall mirth and melodie that was made for the ioyfull welcomming home of the prodigall sonne pag. 263 FINIS THE FIRST BOOKE WHICH SETteth out the Progresse of the Prodigall Sonne The first Chapter Of the Argument Allegory and manifolde vse of this principall parable THere are two sortes of persons who are the subiect and Argument The argument of this Parable The one is the person of a renowned father the other is of his children This worthy father as hee had but two sonnes so were they deuided and diuerslie disposed The one of them was indifferentlie conformable to his father but the other was out of course and most vnnatural vnto his father This yonker was the younger not in yeares â—ut manners of so wilde wilfull and wicked inâ—lination as all lewde conditions in him did seeme â—o striue which of them should exceed all kind of mischiefe to grow vp to a heade and the mysterie of sinne so to be compleat in him as no vile quality could be found in any which did not redounde and take deepe root in him For being glutted with his fathers goodnesse and surfeted with his bounty fulnesse bred fulsomnesse prosperitie presumption and familiarity contempt So as both his eies of his vnderstanding being out hee fell as Sampson into his enemies handes 〈◊〉 similitude and as a hooded Hawke was caried to and fro whither his lustes led him In this sorâ—â—anged hee about and fetched a great compasse and proceeded in his progresse vntill by his chargeable trauailing by the way hee had lauished out his substance and had set out himselfe as a patterne of pity in the theater of this world for all men to gaze vpon Saint Luke hath taken out his image very liuelie and in a iust proportion hath painted him out vnto vs in his orient colours But first as it is vsuall with Painters and Lapidaries hee shapeth him vnperfectlie drawing out his lineaments and portraiture with a coale but afterwarde hee finisheth it curiouslie comming ouer it with his pensill againe polishing and adorning it with siluer and golde and with all kinde of beautifull and costlie colours Wee will first view him in his deformed shape in the which we are to loath him next we will reuiew him as he is reformed for the which we are to loue him His forme deformed as hee is cast into a coale is described thus First of all impatient to attende his fathers death or to abide his good pleasure he challengeth sawcily and imperiouslie enough his portion of his father not onely before hee could of right demaund it but also before hee could rightlie gouerne it Secondlie not contented therewith his eyes were so euill because hee was good as hee woulde no longer tarrie in his sight but whereas his two sons were the two crutches and supporters of his age to beare vp his body he cruelly without pitty bereaueth him of one by roauing abroade and taking his vagaries after his sinnefull pleasures Thirdlie like a wastgood and ryotous Ruffian hee so lasheth it on as his goods melte like waxe before the heate of the Sunne hee bringeth his goods and substaunce to an ende as a tale that is tolde Fourthlie ietting and iogging vppe and downe till hee tyred himselfe with riotous spending and running vppon the skoare hee purchaseth at the last repentance of his pleasure at too deere a rate A similituâ— For the man and his money being once parted hee was as the Asse trauailing in the daie time loden with golde when the night came disburdened of his treasure and turned into the stable with a galled backe For throwing himselfe by his rechlesse prodigalitie into all extremitie his former prosperous and honourable estate in his fathers house was chaunged into the basest and vildest condition in his Maysters forme For of a sonne he became a seruant of free bonde and in stead of former satietie and plentie hee pined and was almost consumed away with want and penury But this vexation was his reformation and his good schoolemaister who gaue him best instruction For it wrought in him a speedie alteration and turned him to a godlie sorrowe to saluation It did put a newe song into his mouth euen a dutifull submission to his God For whilest hee stoode by the waters of Babylon hee bitterly wept when he remembred thee O Sion â—al 137 His regarde of the prosperitie of hyred seruantes in his fathers Sion coulde not but make his eyes a fountayne of tears standing now by the waters of trouble which were readie to runne ouer his soule in this worldlie Babylon But this his heauinesse which endured but for a night brought vnto him all ioy in the morning For as much rayne and great showers doe cause the enemy who assaulteth anie place similitude to breake vp his siege and giue ouer the place so the showers of teares which gushed from his soule discomfited and â—â—attered his hoast of troubles which compassed him about and redeemed brought his soule out of aduersity So as in him this prophecy is fulfilled â—â—l 68 The Morians land shall soone stretch out hir hands vnto God Hee that before by reason of his sinne â—â—l 68 was black like a Morian is now made white by his returne from sinne as the snow in Salmon â—â—l 68 Though he hath lyen among the pots yet nowe he is as the wings of a Doue that is couered with siluer wings and her feathers of gold This we shall well see if wee shall reuise him in his renued holines in his perfect forme as he is absolutely shaped out vnto vs and oriently trimmed and expressed in his colours For in him wee may behold the image of that man that pleaseth God such a one that resigneth renounceth the world and is changed by the renewing of his minde Rom 12 prouing what is the will
of God acceptable and perfect As before he had giueÌ„ vp his members as weapons of vnrighteousnesse vnto sinne Rom. 6 so now giuing them vp as weapons of righteousnesse vnto God He is no more proude in his own eyes but his soule is humbled euen as a weaned child Psal 131 casting down himselfe before his mercie seate and in feare worshipping towardes his holie Temple comming with a rente heart aswell as rente garmentes Ioel. 2. Psal 84 and turning vnto the Lorde his God desirous to bee a doore keeper or a hired seruant in the house of his God rather then to conuerse in this miserable condition in the tents of the vngodly And this his sute hath speedy good successe his father beholding him a farre off with the eye of mercie and graciouslie embracing him when he was in presence with the armes of pittie For hee did put off his sackcloth and girded him with gladnesse hee adorned him with a ring dignity and greate worshippe did hee laie vppon him he richlie did decke a Table for him in despight of his enimies he did finallie make him glad with the ioy of his countenance and did wipe away al teares from his eyes The allegorie â—he allegoâ—â—â— of this â—â—rable and morall application of this parable without constraining it seemeth to be this The father is God these his two sonnes are two sortes of people in the Church of God The one of them orderlie and of good gouernment contented to abide in his fathers house liberties of this church the other exorbitant refractorie and disloyall gadding abroad after his owne fancies yet humbled by discipline and by chastisement reformed The far Country which he traced was his far departure from his fathers Lawes by his wicked lustes The substance which he wasted was the riches of his grace which he deuided to him The famine hee sustained was the want of the breade of eternall life and infinite other defectes and wants vnto which a sinner is subiect when he is gone from God The cruell tyrant whom hee serued was the Diuell whome he obayed this farme of his which hee attended was this present euill worlde in the which the Diuell raigneth The swine which he kept were vncleane spirits vngodlie companions the hearde into which the Deuils doe enter and doe violentlie throwe into the sea of all euill The huskes which rather burdened then relieued his stomacke were the light and idle vanities of this worlde His sinnes wich hee did feede vppon the alluring baites and inticementes of the Deuill His returne home was his returne from sinne by speedy repentaunce his welcome home was the gracious acceptance of this his repentaunce His first roabe was his first royaltie which Adam lost and Christ redeemed for vs. The seruaunts who did fetch it were the ministers of his holie worde who bring his graces to vs. The ring was the seale of Gods holy spirit and a token of his dignity whereby he crieth Abba father and is sealed vnto the day of redemption The shooes of his feete were the preparation of the Gospell of peace The fat Calfe that was killed was Christ slaine from the beginning of the worlde for him and vs all his prodigal children The heauenly banket mirth and musicke is the ioy and happines which we shal bee partakers of in the kingdome of heauen all which shall bee orderlie prooued vnto vs in their proper places Now of this parable there is a manifold vse The vse of this parab A similitudâ— whether we respect the matter or maner of this history It is like to a great peece of money which containeth in it the value of manie peeces It is full of mysteries and matters of much moment albeit in our grosse and carnall mindes we cannot conceiue them It is often seene that thinges of great price of those that are ignoraunt of the vertue of them are vtterlie reiected which by men of iudgement who doe know their nature are verie much accounted of A similituâ—â— A base Countrey man passeth by a King and doth him no reuerence because hee knoweth him not A similituâ—â— A simple Pesant as he walketh in the fielde trampleth vnder foote many holsome simples which the skilfull Apothecary carefullie gathereth vp and maketh of them many healthfull confections In this fielde wherein we walke many hearbes and flowers of forcible operations fit to bee applied to all wounded consciences may bee gathered of vs. There is no one bedde in the Lordes Eden no place of holie Scripture in the whole Bible which yeeldeth more sauory and comfortable doctrine then this place doeth For first the manner and forme of this parable delighteth very much as shrowding his matter vnder a parable and borrowed speech and allegoricall discourse and this is the common custome of Gods spirit for very good causes First it serueth to strengthen our weake memories â—hy Christ â—ormeth by paraâ—s that thereby wee may better keepe in minde his holesome instructions For euen as the stomacke vnlesse it hath a retentiue facultie to retaine and digest the meate and nourishment that is put into it 1. 〈◊〉 helpe 〈◊〉 weake â—mories â—militude vntill it hath passage through the vaynes and partes of the whole bodie to cherish and to battle it it receiueth no good so vnlesse wee laie vp and keepe in our hearts such needefull pointes of doctrine as are taught vs from the word all preaching is in vaine and our hearing is vnprofitable vnto vs. â—â—â—ilitude As precious pearles and iewels are fastened vnto ribbandes that they might not bee lost so Gods heauenlie worde an incomparable treasure and a pearle of greatest price is set out in parables that it might not be lost of vs. You shall haue manie olde persons that shall verie manie yeeres remember a familiar example or similitude borrowed from such things as we haue here common vse of which they shal heare from a preacher when as many other deepe poynts and matters of more substance then examined and discussed shall be quite forgotten and onelie because prouerbes and plausible similitudes drawne from dayly pracâ—ize do take deeper roote and impression in their mindes And for this cause God doth often open his mouth in parables and declare vnto the people hard sentences of olde A second cause moouing him thereunto 2 That wee may better vnderstand that which is taught vs. is to lay open and vnfolde more plainlie that which is â—aught vs that wee maie the better conceiue it and â—earne it Aristotle the Philosopher prescribeth â—his course Vt à notioribus ad minus nota procedamus That in our way of teaching by plaine and â—nowne things we leade our schollers to the betâ—er vnderstanding of those that are vnknowne â—owe because things visible obiect to our senses â—re better knowne then those that are inuisible â—nd remooued from the same and those that are â—orporall are better conceyued then those that are â—pirituall hence is it
that parables and borrowed speeches from vulgar and knowne matters â—erue as midwiues to further our trauaile in heaâ—enlie knowledge and do helpe exceedingly and â—erue our capacities And as this Argument is mouing in it selfe in â—espect of the forme and maner thereof This parable is the abridgment of the Gospel so doth it manie wayes instruct and comfort vs in regarde of the subiect and matter thereof For I maie well tearme it the Epitome of the Gospell the abstract and compendium of the whole woorke of our redemption For these two poynts are the summe of our doctrine and our preaching The doctrine of Repentaunce The forgiuenesse oâ— sinnes The summe of the Gospel Repentance and forgiuenesse of sinnes Vnto Repentance properlie doe belong the whole bodie of sinne and our entire conuersion from our sinnes to God The forgiuenesse of our sinnes naturally compriseth the free grace of God our iustification and whatsoeuer else appertaine to our Redemption Nowe these and each of these liuelie are depainted as it were in a Table in his fresh colours in the image and counterfeit oâ— the prodigall sonne the matter and argument oâ— this famous hystorie The second Chapter Of the common condition of parents in their children vnder the person of the prodigall sonne his father and therewithall of the estate of the militant Church THe person of the father by due order being first intreated of his pitifull estate in his children is remembred For being the kindest and best father that might bee as bearing the person of God the father hee is a spectacle of the vnhappiest father in one of his children He had but two sonnes but this fewnesse I steeme no small part of parents happinesse For â—hildren being so chargeable in their bringing vp â—â—e number of them howe so euer well inclined â—re mainlie burdensome vnto manie poore paâ—â—nts and doe vtterlie vndoe them as well in their â—ood intendements of their ciuill education as of â—heir putting foorth to their godlie informatiâ—â—n But heerein is all miserie that out of â—wo there muste needes bee one in whome all â—ewdnesse and vngraciousnesse should abide of 〈◊〉 most rebellious vnnaturall and desperate disâ—osition This mans estate is set out as a looking Glasse A Glasse for fathers wherein many fathers may beholde themselues â—r this is no rare or straunge example but such a â—ne as is rife and common in these dayes as in â—mes of olde For ancient recordes of holie writte â—oe shewe how pestilentlie and that commonâ—â—e the holie fathers haue beene plagued and tortuâ—ed with their children Gen. 4. Of the first brace of sonnes which the worlds eie did see was not Caine one of â—hem A branded runnagate from the face of the â—arth vnnaturall to his father vnmercifull to his â—rother hereticall towards God as supposing his â—loudie fact could be hidde from God flattering â—imselfe in his owne wickednesse vntill his abhominable inuentions were found out and last of all fulfilling the measure of his sinne dreadfully dispaiâ—ing of the mercie of his God But from Adam to descende to Noah was 〈◊〉 lucke more fortunate or his comfort in his childrâ—â— greater Of his lease of sonnes was there not Cham Gen. 9. whome neither the good counsaile of 〈◊〉 tender father coulde keepe in compasse nor tâ— fearefull example of Gods horrible vengeaunceâ— the raging floud could reduce to order but tâ—king an aduantage of his fathers weakenesse ouâ—whelmed with wine and throwne into a sleep blowed open his skirts and discouered his nakeâ—nesse and made him the argument of his sport anâ— pastime and a scorne and derision to those thâ— were about him What shall we say of Abraham our father oâ— whose heedefull care of the well nurturing Gen. 18. anâ— training vp his children God himselfe is witnesse If his lot did fall into a fairer ground he hath causâ— to reioyce but his eie was not so watchfull anâ— iealous ouer them but of his two sonnes the basâ— begotten Ismael was a scoffing eluish and inordinate companion To this calamitie was Isaac also subiect whâ— was heauilie vexed with his vnhappie Esau But a load of afflictions was laid vpon Iacob by his childrens misgouerment Gen. 34. His onelye deare daughter and darling Dinah was rauished of Shechem Gen. 35. Gen. 37. Gen. 38. Ruben his eldest son defiled his fathers bed His Cockney Ioseph was solde as a bondslaue by his sons to the Ismaelites and transported into Egypt His sonne Iudah committed incest with his daughter in lawe Thamar And thus was hee â—ade a myrrour of of miserie by his childrens inâ—icitie Of this matter we haue a cloude of witnesses â—t it is needelesse to heape vp examples in a thing 〈◊〉 manifest Helie his two sonnes Hophney and â—hinees Dauid his two sonnes Ammon and Absaâ—â— do confirme the same Wherefore let the diligent regard of these and â—â—ch like examples prepare vs vnto patience when â—â—euer it shall please God to make the disobediâ—â—ce and rebellion of our children the chastisement â—f our sinnes Our vnnaturall children bee giuen vs as spectaâ—â—es to helpe our blinde eyes A similitude that will not see our â—â—lues By seeing their vndutifulnesse vnto vs their â—â—thers wee may see our owne vndutifulnesse vnto â—od our Father Isay 1. For he hath nourished and brought 〈◊〉 children but they haue rebelled agaynst him It is â—â—erefore a iust punishment laid vpon vs that they â—hould forget vs because we doe forget God Aug. li. 5 cont Iulian. cap. 2. It is Gods common course to punish sinne by sinne â—nd one sinne as Augustine sayth is the punishâ—ent of an other and God permitteth one sinne 〈◊〉 take vengeance of another as afterwardes shall â—ee prooued more at large in his due place But â—hat ende soeuer the Lord aymeth at by this kind â—f iudgement it is no straunge thing for which we â—hould be wondred at or bee a Prouerbe or by worde in mens mouthes because of our euill quaâ—â—fied and disposed children Parents must not â—eare the iniquitie of their children and their dissolute liues must not bee simplie laid vnto their châ—â—ges For their eies wil be euill though they be gooâ— an habit and custome which is got of sinne is anâ—ther nature and cannot be forsaken Furthermore in the estate of this father in 〈◊〉 children we may perfectly behold the conditioâ— of the Church We are not to feuer our selues from the Church because of the wicked which are in the church thereby not obscurely shadow and prefigured For his two sonnes are two kind of people good and badde mingled here togithâ— and resorting to the Church It is not to bee lookâ— for that the militant Church should be withoâ—â— blemish and corruption in this world For it is tâ— Lords field wherein the tares do grow vp with tâ—â— wheate Matth. 13 Matth. 3 and the Lords fâ—â—â—re wherein the chaffe mingled with the wheate Matth. 13 and the draw not whâ—â— gathereth togither al kinds
of fish and other thinâ— both good and bad In Dauids Court there wâ—â— a wicked Absalon in Christ his schoole there wâ— the traitor Iudas among the companie of the deâ—cons there was the crew of the Nicolaitans Theâ— is in euerie thing as Chrysostome Chrysost dooth obseruâ— which doth consume a thing as out of wood the commeth a worme Similitudes from a garment a Moth froâ— a greene hearbe a canker by which the woodde 〈◊〉 corrupted the garment fretted the flower consâ—med The wicked will here bee among the godlâ—â— as Saule among the Prophets 1. Sam. But there will bâ— a time when they shall bee separated the wheaâ— from the chaffe Matth. 3 Mat. 13 Mat. 25 the seede from the Tares thâ— Cockle from the Darnell the Sheepe from thâ— Goates and the intruder without a wedding gaâ—ment shall bee culled out from the rest of the â—ompanie Gen. 4. Gen. 21. Gen. 25. 1. Sam. 15 Ierem. 20 Amos 7 Mat. 25 A partition shall be made betweene Caine and Abel Isaac and Ismael Esau and Iacob â—aul and Dauid Ieremia and Pashur Amos and Amasiah Iudas and the Apostles the fiue foolish â—irgins and the wise the citizens of the saints and â—he outcasts of Israel In the meane while wee must in no case forsake â—he church because of the wicked which are in the Church For did Noah forsake the Arke because of Cham Or Peter the Apostles ship because of Iudas If there were not in the Church sinnes what neede the Church pray for remission of sinnes A similitude He that leaueth the Church because of the bad is like to him that leaueth a delightfull garden full of pleasant flowers because of bad weedes that do grow among them The third Chapter The badges and tokens of vndutiful children shewed in the example of the prodigall childe THe lamentable condition of the father in the sonne being thus premissed and intreated of in generall the history leadeth vs to a due regard of his grieuances in particular And here beginneth the formall description of the sonne his first image rude and vnperfect and drawne out with a coale The mind of this man is known by his words A man is knowen by his wordes Iud. 12. Matt. 26. his mouth bewraieth what maner of man he is As the Ephramites were knowne to bee Ephramites by their kinde of speech being not able to pronounce Shibboleth as the Damsell that kept the doore knewe Peter by his voyce that hee was a man oâ— Galilee so commonlie mens workes are knowne by their wordes to be good or euill If his hearâ— be indighting of good matters Psal 45. his tongue will bee the penne of a readie writer The words are properlie the sounde of the minde and therefore as golde that hath not a good sound may be thought to be counterfeit A similitude so the man that hath not a good sound cannot be perfect He that is of the earth speaketh earthlie Iohn 3. and the mouth of a foole sayeth the wisdome of Salomon blurteth out foolishnesse Prou. 15. As a man by his blistered and exulcerate lippes is knowne to haue an Ague A similitude so by our swelling and corrupt wordes we are knowne to haue an inward and spirituall Ague A similitude If the Bell soundeth not orderlie without the wheeles of the clocke are distempered within our inwarde partes are out of frame if our tongue runne riot and iarreth out of tune A Brasen vessell that is emptie yeeldeth a cleare sounde 〈◊〉 similitude if thou beest emptie of vngodlie thoughts thy voyce will not bee hoarse but the Eccho will bee loude Wherefore if thou wilt set a doore before thy deedes set a watch before thy wordes and doe not let open the doores of thy lippes before thou knowest what words will enter out A worde once out cannot bee called in it is good therefore to weigh out wordes To rappe out foolish wordes and to excuse them thus I thought not of them is the propertie of a foole Wherefore seeing wee iudge of a man by hâ—s wordes as of a Lion by his pawe geste we with our selues of this mans affection by his tearmes of presumption For by his owne mouth wee will condemne him as Christ did the bad seruant in the Gospell He pleadeth lawe and imperiously claimeth his portion as a debt which was due vnto him Father giue mee saith he the portion of the goods that falleth vnto me A verie impudent and saucie sute and therewithall vnreâ—â—onable For what doth this motion insinuate else but that hee is highlie conceited of himselfe to bee of able gouernment to dispose his owne goods to go at his libertie and to doe what him â—â—st In this mans behauiour the guise and practise of vnruly children is plainlie to bâ—e seene such as this declining and almost consumed age plentifullie bringeth forth for the name beeing chaunged they so imitate his nature as this argument seemeth properlie to bee made for them Hee that is beere called the younger is nowe a graue elder and hath beene the father of innumerable children like vnto himselfe As this boy choppeth Logicke and peartlie communeth with his father for his share so too manie wicked wagstâ—ings will parley with their parents and â—owdlie and lewdlie debate theyr matters with â—hem saying with the ryotous rout in Dauids time Our tongues are our owne wee ought to speake Psa 12 who is Lord ouer vs But the Lorde hath his iudgements in store for such and their damnation sleepeth not The scope they driue at in all their expostulatorie and discontented tearmes is the same which is the substance of this mans cauillation his fathers inheritance They are greedie of their golde as a Crowe is of a Carrion and in their immoderate luste thereof they can neither wayte their fathers death or staie his good leysure but they must needes inioy it out of hande or else they are greatlie sicke of the father and doe long for his death verifying and fulfilling this saying of the Poet. Filius ante diem patrios inquirit in annos The sonne would haue the father dead that he might haue his golde Such iniquitie in the hearts of children in all degrees of people generallie preuaileth such corruption ruleth their affections as verie fewe are found howsoeuer they can dissemble it for ciuill fashion sake that are not reasonablie pleased in themselues with their parents death whether they bee rich to possesse their riches or of poore estate therby to be eased of their charge 2. Sam. 18 What incited Absalon to that furie against his father but his ambitious desire of his fathers crown and dignitie But his desperate designement escaped not due punishment for the reuenging God snared him and strangled him with his own pride the righteous God that by no meanes suffereth the disobedience of children A dreadfuâ—â— example for disobedient children to their parents vnpunished made his knotted curled
haire the knots of death and to stand in stead of halters to choake him vp And so hanging by the hairie scalpe betweene heauen and earth vntill he was smitten vnto the ground by Ioab and miserablie finished his accursed life he is left as an example to rebellious children of feare trembling I pray God this example may warne such children that those who tread in the selfe same steps may in time take heed least iustly they bee whipped with the selfe same stripes And if it may be as well remembred as it is ill forgotten it will curble their wilde and wicked affections and keepe them in obedience How they do walke in this mans path imitate his lewdnes if they do not surpasse it it is easie to be seene if you suruay the trickes and fetches which they vse to serue their owne turnes to get to their possession the inheritance and right and substance of their fathers Some are taught to chalenge with boldnes inough their legacie and portion that was left them by their mother Othersome do sue to be ouerseers of their fathers to be tutors ouer them charging them with dotage with the sonnes of Sophocles that they are vnable to manage their matters therfore they do craue the gouernment of their goods and ouersight of their persons Othersome do flatly charge them with iniustice and vnnaturall partialitie that they worke not by a rule leuel proportioÌ„ in the course of their affectioÌ„s in heaping vpon one more theÌ„ on another without iust occasion as if it were vnlawfull for Iacob to loue Ioseph more then al his brethren or for Christ to loue his disciple Iohn more then the other of his fellow disciples But as they are with this prodigall companion troubled and tormented with a greedie worme DisobedieÌ„t children are great â—â—â—ders which maketh them to gape with mouths so wide for their parents substance buzzing like the flies that pestered Pharao his Court and could not bee driuen away but they will still returne seaze and prey vppon them so are they alway of a gadding spirit they are neuer well but when they are ranging and their feet stand vpon thornes vntil they be gone out of their parents house They had rather be companions with vaine and lewd persons who may flatter them in their fondnesse then to be in presence of their carefull pareÌ„ts who may traine them vp in goodnesse They haue lost that eare with Malcus that should heare good counsell and they followe with Absalon such kinde of counsellors as leade them to destruction A similitude Herein they doo resemble the birds of the ayre who albeit they bee neuer so well tended in the cage yet couet they to bee out and to flie abroad skipping too and fro from one twigge vnto another But the birds herein do folow but the instinct of their naturall inclination which God hath giuen vnto them whose naturall habitation is in the aire neuer vsing to light vppon the ground but when hunger and needfull prouision of foode and other necessities driue them thereunto and therefore are excused but lewd children like monsters do putte off nature coursing abroad when nature teacheth them to abide at home and therefore iustly and condignely are accused Doth not nature teach them there to abide most where they haue most cause there to liue where they find greatest loue and not to bereaue them of their comfort and solace in the ende of their life who haue beene vnto them by such infinite troubles and vnspeakeable charges the bginners authors maintainers of their liues A similitude See we not how Spaniâ—ls waite diligently vpon their maisters who do vse to feede them and shall sonnes giue no attendance vpon their deare parents who not onely feede them but do take such cares for them If the loue of parents with all the loue againe that childreÌ„ can shew can neuer be requited take wee heede we turne not thankfulnesse into sinfulnesse and obedience into stubburnnesse and naturall loue into all vngodlie lust He that rendereth â—ill for good euill shall neuer saith the wise man depart out of his house Prou. 15. Christ that desired that the fragments of the â—aues wherewith the people were sufficed in the wildernes should be kept as a grateful remeÌ„brance â—f that kindnes no doubt would haue such maine â—â—d vnspeakable benefits which wee receiue from â—r parents to be in no wise forgotten The sorrows â—hich parents do sustaine for their children be side â—â—e many cares of their well doing as exceeding 〈◊〉 nuÌ„ber are not to be rehearsed which no doubt as sharp arrowes would stick sore vnto their sideâ— and would soone ouercome theÌ„ were there not aâ— inward loue which ouerruled all making them patient and willing to endure them 1. Kin. 4 The tender loâ—â— seated and rooted in their hearts is like the meaâ— that Elisha the man of God did cast into the pottâ— whereby the sowernes bitternes of death whicâ— was in the pot was taken away and their meaâ— made sauorie and sweete vnto them The regaâ— whereof if children were not gracelesse might râ—uish their affections retaine them in obedienâ—â— and keepe them at home and weane them froâ— their wilde and wanton vagaries ietting and iaâ—â—ting like a Post to fro who staieth not in a placâ— alwayes turning vp and downe like an hour-glaâ—â— that is turned euerie houre The fourth Chapter Of the ignorance and want of knowledge of his hapâ—â— estate in his fathers house the grand cause of 〈◊〉 departure from the house vnder which the dangâ—rous effects of our ignorance and the happy fruâ—â— of the knowledge of Gods worde are specified 〈◊〉 expressed THere was no occasion giuen him 〈◊〉 his father why hee should so much 〈◊〉 like to bee in presence with his fathâ—â— Thy destruction O Israel is of thy sâ—â—â— He might haue pleaded iudicially with his soâ—â— as hee did sometimes with the children of Israâ—â— saying in this wise Mich. 6 O my people what haue I done vnto thee or wherein haue I grieued thee testifie agaynst me Could his sonne alledge agaynst him his vnnaturall inclemencie his vnkinde increatie his want of thinges necessarie Coulde hee dispute for his departure from his father as Iacob did for his departure from his vncle when hee speaketh thus I will depart Gen. 30. for Laban his countenance is not towards me now as it was yesterday and three dayes agoe Was hee so seruilelie detained in obsequie as he should so inordinatelie affect this libertie No no let God bee true and euerie man else a lyar that he may be iustified in his sayings Psal 50 and cleare when he is iudged It was his foolishnesse and want of experience being the yonger brother which opened the window vnto all mishappes and violentlie did throwe him into all extremities He was as a blinde man who coulde not iudge of colours as a fleshlie man who conceyueth not the thinges that are
fell vpon the sworde High mindes exalted with pride vnto heauen shall bee throwne downe to Hell Other sinners do depart from God for commodity or pleasure but the vaine proude man without anie of them both groweth gracelesse and past shame and willinglie renounceth euen God himselfe similitude Wherefore slaie this Serpent in the egge and tame this Iade which will otherwise cast thee in thy iourney to Hierusalem whilest hee is a Colt Cut down this euil weed as soon as he sprouteth out as it were in the first grasse before it bladeth and groweth higher 〈◊〉 similitude Selfe loue is the captain which giueth the onset and maketh all the parts of the body and the mind to wait vpon it and is like the heart that is in the body which commandeth the flesh the siâ—ewes and the veines He that louâ—th himselfe more then God is like a traitor in the highest degree 〈◊〉 â—â—ilitude that deserueth to loose both life and goods A man that standeth vpon his owne will A similitude and resolueth with himselfe This will I doe is like a rude fellowe brought vp at home that preferreth his base and beggarly house of claie before the stateliest Princes pallace that is builte of Marble There is nothing that hurteth so much as the hauing of our wils ouerthrowe this foundation and the proud wals of Hietico our worldly pleasures wil come tumbling down Two loues do builde two Cities the one is the loue of God which buildeth setteth vp the contempt of thy selfe the other is the loue of thy selfe which frameth and erecteth a contempt of God Betwixt these two God and thy selfe standeth thy wil the nearer thou art vnto thy selfe the further thou art from God and the nearer thou art to him thou art further from thy selfe Rom. â— Therfore the Apostle saying before that nothing should separate him from the loue of God it was no maruaile that he said afterward Our coÌ„uersation is in heaueÌ„ Phil. â— He loued God much and therefore hee loued himselfe but little Wherefore subdue and kil thy selfe loue if thou wilt haue God to abide in thy soule Mat. â— For Herod must be dead before that Christ will returne into Iudea the tyrannous law of sinne that ruleth in thy members must be truly mortified before thou canst enioy the presence of Gods spirit Wherefore Get thee out of thy country and from thy kindred from thy fathers house Gen. 12. as the Lorde willed Abraham embrace this sweet counsaile which the holy spirit giueth thee to the same effect saying Harke o daughter consider encline thine â—are forget thine own kindred Psal 46 thy fathers house so shall the king haue pleasure in thy beauty for he is thy Lord God and worship thou him If we haue departed from our fathers house the church of the liuing God and haue forsaken God to follow Ashtaroth and haue peruerted the words of Christes prayer and haue saide Not thy will but our willes be doone heere vpon earth If with this sinner wee haue preferred our owne vngodlie lusts before gods holy lawes if we returne not with him in the end our ende wil be worser then his beginning was Gal. 5. For if we liue after the flesh wee shall die Wherfore follow we not Saul who fauored Agag 1. Sam. 15 and put him in prison when he was commanded to put him to death Let vs not keepe our affections within vs as close prisoners seeing God hath charged vs to mortifie and destroy them Against the â—oliticians 〈◊〉 these 〈◊〉 There bee too many sensuall and carnall spirits who in these dreadful daies of security wherein we now liue do leane too much to the broken reede of Egypt and do run vnto the mountaines of Samaria relying wholy without respect of religion and care of conscience vppon outwarde policie carnall wisdom humane reasons doing what they wil and not what they should loathing Manna which they loue not and sauoring only of the grosse meat of Egypt which they should not If they proceede not so farre because they dare not as with Nabal and Dauids foole to say There is no God but doe confesse him with their lips yet they doe vtterlie denie him in their hearts they are reprobate and abhominable and to euery good worke vnprofitable But howsoeuer they flatter themselues a while in their wicked thoughts with their present prosperity thinking as railing Rabsakah that our God deceiueth vs in whom we trust the time shal come when they shal howle and mourn for the miserable aduersity which shal com vpoÌ„ theÌ„ for they are but fatted to the day of destruction as weathers and Capons and other fowles are against a great feast which is a great day of slaughter The s xt Chapter Of his hastines and rashnes not hauing a wise foresight and prospect to the end another cause of his departure from his father MAn being in honour hath no vnderstanding Psal 49. but is coÌ„pared vnto the beastes that perish saith the kingly Prophet This harebraiâ—d young man by his rashnes and foolishnes ran himself violently into al vnhappines He was Epimetheus not Prometheus afterward wise when his former folly had taught him more wisdom If there had been any wisdome or discretion in his doinges he would haue weighed the ende with the beginning and woulde haue aswell thought vppon the future daungers as hee did vppon the present pleasures of his sinnes But his humor was so stirring and he was so rashly resolute as he was fullie bent vpon his present delight neither fearing nor caring for any sorrow that might ensue 〈…〉 not vnfitly resembling such foolish idle boyes who wil venture a whipping rather then they will loose one iote of their pastime with their â—amâ—soâ—â— companions That which a wise man doth in the beginning a â—â—le doth commonly in the latter ending It is the â—art of wisdom to forecast al things but folly doth euery thing without any regard 〈◊〉 When the woman that was taken in adulterie by the Jewes was conuented by them before our â—auiour Christ and they appealed to his iudgment for hir due punishment hee stooped downe and with his finger did write vpon the grounde before hee woulde denounce anie doome against her Whereby he insinuateth that we shoulde not rashly determine of a thing but deliberatelie debate and demur vpon the case and point at euerie circumstance which hangeth thereupon with the finger of discretion Wisdome and foresight doe preuent such euils which vsually do follow our folly and rashnes 〈◊〉 When the Israelites came to Moses to be resolued in any doubtful and perplexed matters Moses did take time to consider of an aunswere and did leaue them in suspence vntil he had conferred with the Lord about them was certified of his mind If we woulde do the like and especially when wee feele any motion vnto sin as to a priuate reuenge to any ambition
not therefore take heede hereof and take no other course Therefore assoone as anie temptation dooth arise consider in the beginning vnto what daunger it may leade thee in the ende Take it by the ende as Iacob tooke Esau by the feete and by the ende Haue God alwaies before thine eyes and thou canst not doe amisse so saith Dauid Psa 16 I did set God before mine eyes therefore I can not faile wherefore my heart is glad and my tongue reioyceth my flesh also doth rest in hope The Mathematicians doe esteeme the circular figure as the perfect figure because in a circle the beginning and the ende doe meete togither therfore that we may bee made perfect let vs in all actions lay the beginning and the ende togither And let God who is the Alpha and beginning be Omega vnto vs and the ending likewise And let vs account all things but doung to gaine Iesus Christ Phil. 3 so shall we abide alwayes in our fathers house and our trust shall bee in the tender mercie of God for euer and euer The seuenth Chapter What the prodigall sonne did when hee had receyued his portion from his father IF riches increase set not your heart theron â—sal 61 saith the heauenly Psalmist It is great riches not to couet riches and he possesseth much who desireth little To be worldly rich is to be verie poore to be poore in spirit is the greatest riches That must needes be vaine whose ende is vaine and we ought to haue that in greatest detestation which hindereth the course of our eternall saluation And this riches do For as the Falcon that is full gorged 〈◊〉 â—militude will not come to the lure so will not we in our worldly prosperitie seeke after God For God is lost in prosperitie and found in aduersitie â—â—d is lost â—rosperiâ—â—â— and â—â—uersity The prodigall sonne when he had got wealth at will did shake off all obedience and compassed the worlde trauailed vnto the vttermost coasts of the earth as farre as there was ground and as farre as he could from his fathers house He is carried farre that rideth vpon the diuell for sinne leadeth him furie and rebellion spurreâ—h him forward Aug quaest euang qâ—ast 33. Regio longinqua saith Augustine fuit obliuio dei The farre country which he sought was his heart farre from God his vtter forgetfulnes of his fathers seruice He went far from God by his sin and wickednes For by godly obedience we draw neer to God by the contrarie he departed farre from him He departed farre from him How we are said to go far from God First of all by an opposite and farre differing disposition God his Volo being his Nolo his will being his nill and so of the contrarie omitting that which hee shoulde commit and doing that which should be vndone preposterouslie peruerting and disordering Gods precepts making them negatiue which are affirmatiue and affirmatiue which he hath negatiuelie propounded Of this departure our Sauiour Christ speaketh Matth. 15 vsing the selfe same phrase of speech in the same sence taxing the hypocrisie of the Scribes and Pharisies This people draweth neere vnto mee with their lippes but their hearts are verie farre from mee When as wee see two sitting and talking togither and the one varieth from the other in opinion wee vse to say that the one of them is farre from the other And in this respect maye this prodigall sonne and euerie sinner bee properlie saide to go farre from God Secondlie he is saide to haue gone farre in regarde of the great and manie sinnes hee did commit which the more they were the further they did lead him For euerie sinne being a manifest defection and departure from God they may bee rightlie said to depart lesser or further the lesser or more sinnes they doe commit A similitude As he may bee said to go further then an other that taketh more paces or greater then another This mischiefe was in his farre departure that the further he went the lesser reckoning hee made of his father There was nowe such a space by his farre trauaile betweene the obiect and the sence betweene his eye and his fathers house as his sight failed him the onely great God did nowe seeme the least to his carnall eyes A similitude For a thing which is great in his owne nature if we behold it saâ—e off seemeth little vnto vs Our eye beames the further they are dâ—lated and extended the thinner they seeme and at the last they vanish quite away and are no more seene The Sunne which by the learned iudgement of Astronomers is farre greater then the earth being so farre distant and remooued from our eyes seemeth but of a foote or two bignesse vnto vs. Is not our case the same Haue not we all like lost sheepe departed from the Church the sheepe-fold of the Lord and from Iesus Christ the great sheepheard of our soules who would if we woulde haue remained with him safely brought vs into the greene pastures and would haue led vs to the waters of comfort Haue not wee all of vs gone verie farre from him by wilfull disobedience starting a side-like a broken bowe Haue we not followed euen our owne lustes and made little reckoning of God and his religion It is too manifest that wee haue And what hath beene the occasion of all this but onelie because wee haue beene glutted and forfeited with Gods goodnesse God hath too liberallie dealt vs out our portions and wee haue beene too proude of our ouermuch prosperitie Vngodlie men we are Iude. who haue turned the grace of our God into wantonnesse and haue denied God the onelie Lord and our Lord Iesus Christ As this was the iniquitie and ouerthrowe of Sodome fulnesse of bread and idlenesse so worldlie felicitie is our onlie infelicitie the onelie Carbuncle and destruction of our soule A similitude As the serpent will kill them with his poyson which culled him and cherished him with their heate so worldly goods which through the immoderat heat of our minds we doe gather togither will gnawe our consciences and like a greedie worme that neuer dyeth will euer bee feeding vpon our bodies and our soules My elect people saith God waxed fat Deut. 32 and what then they forsooke God that made them and regarded not the strong God of their saluation The Prophet Esay taketh vp the selfe same complaint Esai 5 saying The Harp the Timbrell the Pipe are in their feasts but they respect not the woorke of the Lord neither do they consider the operation of his hands If the people doe but sit downe to eate and drink we heare by and by that they rise vp to play Exod 32 Wherefore if thou hast a minde to serue God set not thy minde vpon this present euill worlde Thou canst not looke vp to heauen with one eye We cannot inioy God the woâ—ld â—ogither and
for the meate that perisheth Iohn 6 but for the meate which endureth vnto euerlasting life Heb. 11 And couet thou with Moses rather to suffer aduersitie with the people of god then to inioy the pleasures of sinne for a season We are born weeping and we shall die sorrowing and woulde we liue reioycing More sorrow then ioy doth that father taste of A similitude who in one and the selfe same day seeth his sonne both to be borne and buried and to haue no continuance The prodigal sonne spilt his goods like water that runneth apace it melted like wax before the heat of the fire it was no sooner gathered but it was scattered what ioy then could he haue therin when as coÌ„fort lasted but the twinkling of an eie but sorows endured for a loÌ„g season Wherfore for asmuch as this is our condition we are soon depriued of the grace of God our portion in this worlde lasteth not with vs The mirth of tabrets resteth Esai 24 the noyce of them that reioice endeth the ioy of the harp ceaseth 1. Cor. 9 Let vs vse this world as though we vsed it not vsing worldlie substaunce as wee vse oares to rowe with A similitude which wee vse to lay aside when wee come to land and as stanes in our hands whilst we trauaile by the way laying them away at our iourneyes ende The ninth Chapter Of the maner howe the prodigall sonne lauished out his portion vnder which the damnable effectes of whordom and riotous liuing are displaied THis ding thrift not only spent but mispent his portion he deuoured it with whores as it is in the clause and riotously concocted it as it is inserted in the beginning of the history It had beene well with him if hee had sustained but a temporall losse and had not lost God as well as his gold But running ouer the shooes he rested not till he was ouer the eares Beeing once impudent he grew past grace being fallen into Châ—ribdes hee desperately plunged himselfe into Scylla the merciles gulfe of perdition and destruction Oh how is it to be wished and feruently prayed for that worldlings who go spoiled of their riches to the graue might not goe spoiled of all vertue into hell Hee is taxed principallie for two grosse sinnes Whoredom and Ryot the very froath and fome of all sinne Hee liued riotously and the story sheweth how euen by lashing it on vppon harlots and knaues and inordinate companions And such mates such kind of men alwaies doe cull out For like will to like as it is in the olde prouerbe Such as are wantonly cockered from their cradles and are suffered to liued â—sely without awe or gouernment as they growe in yeares so will they grow in wantonnesse they will be then conso ted with none but wanton companions In that the story saith that he liuâ—d in ryotousnes Ryotousnes and Whordom the cause of all sinne it is as much as if it had saâ—â— that he liued in al wickednes For what wickedâ—es doth ryotousnesse omit or what mischiefe doth it not â—ommit It mispendeth all the giftes and graces of God in must fearful maner there is no grace of God to be found in such who wallowe in the mire and puddle of this sinne The Doue going out of the Arke of Noah Genes 8. finding no place for the sole of hir foote but vncleane carcasses would not rest there Math. 3 but returned to the Arke so the holy spirit of God who descended like a Doue willing to remaine and dwell in our hurts if he findeth them polluted with this carrion which is all abhomination it will sâ—e away from vs and not abide with vs. As the nature of Dones is to delight in cleane houses so the nature of Gods spirit is to delight in clean soules Aspicis vt veniant ad candida tecta columbâ—e Ouidius Accipiet nullas sordida turris aues This fire of the flesh is the fire of hell Note thâ— saying our ryotous diet gluttony and drunkennes are the coales that kindle it the flame therof is filthines the ashes vncleannes the smoake infamy the end of it a torment to the soule a destruction to the bodie a shortning of our life the corruption of good manners and an absolute transgression of the whole law of God Let one fire therefore put out another for the greater fire doth ouercome the lesser Ouercome this lesser fire which burneth in thy bodie by setting before thine eies the greater fire of hell which vtterlie shall burne thy body and thy soule Hee that keepeth not himselfe from this fire in earth shall bee sure to burne in the other fire in Hell for the Apostle hath flatâ—e concluded it That they that doe such things shall not inherit the kingdome of God The grieuousnesse of this sinne may be iudged of sufficiently by the grieuousnes of the punishment The grieuous punishment of whoredom Aug. lib. 2. â—ont Donaâ—stas which God at al times hath inflicted vpon it Hereupon saith saint Augustin Quis dubitauerit hoc esse sceleratius commissum quod est grauius vindicatuÌ„ Who doth doubt that that is hainously committed which is of the Lord so seuerely punished â—â—n 7 â—â—n 1â— For Ryot and Whoredome the Lord ouerwhelmed the first world with water and Sodome and Gomorrha and the cities round about he burnt vp with fire â—â—n 38 â—â—n 3â— He did smite Onah with suddaine death he wasted and destroied the city of the Sichemites and almost vtterly extinguished and raced out the whole tribe of Beniamin â—â—g 20. â—â—m â—3 â—in 11. â—â—g 16. 〈◊〉 13 This brought Ammon vntimely to his death Salomon to idolatry Samson to his blindnesse the aduersaries of Susanna to their iust destruction 2. Sam. 12 Num. 25 and Dauid Gods seruaunt vnto manifolde afflictions This caused a miserable massacre among the Israelites for by reason of this sinne three and twenty thousande soules were murdered without mercie and did fall in one day Nay further what may we thinke of this sinne which hath beene thus punished when as diuerse others verie grieuous sinnes haue escaped vnpunished Howe manie sinnes vngraciously committed in Christes sacred societie by his domesticall disciples did hee mercifullie remit and doe we reade how Ryot or Whoredom hath beene tolerated in any of them Incredulity is a foule fault Iob 20 yet Thomas Didymus was stained with this blot and al the disciples were tainted with this Mark 16 whome Christ doth vpbraide because of their vnbeliefe Ambition and Pride is a venemous Viper and doth more mischiefe then any man canne deuine Yet the two brethren Iames and Iohn swelled therewith Matth. 20 and the other tâ—nne were not a little blown and puffed vp with disdaine Finallie at the Passeouer and last supper what a broile Luke 22 and bitter brawle did breede among them about the primacie whilest each of them did striue for
prodigall sonne his resolution of the amendment of his life and of returning to his father the fundamentall point of our true repentance THis prodigall sonne no sooner came by descending into himselfe into the knowledge of his sinne but he proceeded immediatly vnto a loathsomnesse of himselfe and hatred of his sinne He purposeth absolutely to renounce his former course and nowe deliberateth and meditateth with himselfe of amendment of his life He doth not desperately fall into these or such like conceites or thus reason with himselfe in his troubled mind Go to for as much as I do see my selfe destitute of friends persecuted of my enimies vtterlie forsaken and without hope of comforte what remedy I will wallowe my selfe in this myre and dirte and stil remaine a vagabond and forlorn person and dwell among swine or otherwise the sooner to auoide this extremitie I will trie extremities I will helpe my selfe by robberie and wrong I will vse some fleytes shiftes and guiles to bring in a liuing I will not feare to make an ende of my selfe to bring this my miserie and slauerie to an ende He hath none of these melancholie and mad muzes neither is he enuious either of the felicitie of his eldest brother or of the prosperitie of his fathers seruants But his resolution is to vse all submission to be sorrowfull for his sinnes to depart from them and to returne in obedience to his father and to aske forgiuenesse of them we must conforme our selues vnto this man if we will bee trulie repentant with this man True repentance 〈◊〉 nature â—rue reâ—tance especially consisteth in the acknowledgement of our sinnes in a godly sorrowe â—nd hatred of them and in a purposed resolution to forsake them All which parts were compleat and perfect in the example of this man They vainly sooth themselues who thinke they can repent and yet doe abide and remaine in their sinnes And therefore they may with Esau hunte after a blessing and go without it God regardeth not the flowers and faire shewe of repentance but hee would haue the fruites which true repentance bringeth forth Mat. 3 Bring forth saieth Iohn the Baptist to the Pharisies and Sadduces who like vnto the fig tree had nothing but faire leaues the fruites worthie of amendment of life It is not enough for vs to confesse our selues sinners but with this confession wee must leaue our sinnes and returne vnto our father If wee still remaine vsurers fornicators drunkardes and such like sinners there is no repentance in vs and God refuseth this repentance which we offer him as the gold which is too light and the graine which wanteth measure Our onely Anchorhold and refuge is the Lord wee must returne home and reconcile our selues to him from whome wee haue departed by our sinne and wickednesse We must weep with Ezechias Isai 38 and turne our faces to the walle wee must cast downe our selues at the feete of Christ Luk. 7 with Mary Magdalen the sinner we must lament our sinnes bitterlie with Peter we must crie vnto the Lord Matt. 26 Ionae 3 Actes 2 Rom. 12 with our voice with the Niniuites we must be conuerted and amend our liues witâ— the repentant Iewes we must be changed by the renewing of our mind and being made whole we must sinne no more Iohn 5 least a greater plague do come vnto vs. The subiect and grounde of an vnfained repentance is our exchange of our former life and an alteration of the whole man The mind must be humbled with a godly sorrowe for our former sinnes which is the sorrowe the Apostle speaketh of Cor. 7 that maketh to saluation Wherefore ô man consider with thy selfe what calamity and destruction thy sinne doth lead thee vnto and bewaile thy case in time and return with speed from this danger which otherwise must ensue vpon thee similitude If thou shouldest see a most comely and beautifull virgine of great birth and wealth and passing wisdome to bee married to a sorded and stinking companion were not the sight rufull and wouldest thou not lament hir vnhappy condition thou couldest do no lesse But this is thy case and thou art the same for thy soule as the kinges daughter is exceeding glorious fairer then the daughters of Sion and the children of men comly as the tentes of Kedar â—anâ— 1 and as the curtains of Salomon Wed it not therfore vnto slauish sinne let her not be polluted and defiled with iniquity similitude The Bucke that is hunted and pursued with hounds mourneth and howleth our sinnes do hunt vs and follow vs as houndes let vs therefore mourn and taste of sorrow for it The daughter of Iepthe went a part to the mountaines â—g 11 to bewaile hir Virginitie two moneths together with her mayden companie because shee was to die so sithens wee must die by reason of our sinnes and wee knowe not howe soone oh let vs bee solitary and bewaile our sinnes with the saints that feare God repent our selues of them Godly men haue greatly mourned for other men as Samuel 1. Sam. 1â— 2. Sam. â—â— for Saul because God had cast him off and Dauid for Absalon who was slain for his wickednes much more theÌ„ ought we to mourn for our selues and rend our hearts and not our garmentes for our infinite transgressions and to turne vnto the Lord. When as Michah hastily pursued after those who had stolen away his gods and they demanded of him what he ailed he dolefully answereth Iudg. 17 Haue ye stolne away my gods from me and doe ye aske mee what Iaile This is the sorrowe that bringeth ioy at the last and shal wipe away al teares from our eies For as the Psalmist saith They that go out mourning shall returne home with ioie and bring their sheâ—ues with them Consider of what efficacie and vertue it is and howe auaileable it will bee to the godlie The efficacy of a godly sorrow when as it hath beene of that grace and strength as to bring a blessing euen vppon the wicked Esau by his weeping extorted and wrong a blessing from his father Isaac Gen. 2â— albeit his blessing was gone before hee came and bestowed vppon Iacob Aâ— the enemies of the Israelites Exod. 14 the whole hoast of the Egyptians perished in the waters of the red sea so in the brackish and salt waters of repentance all our sinnes the most capital and deadly enemies to vs the Israel and people of God shall be vtterly ouerthrowne and cast as it were into the bottome of the sea Iudith 7 Wherefore as Holofernes when he besieged Bethulia that hee might easier vanquish it stopped the fountaines and passages of the water that should run vnto it to battle and to refresh it so our aduersarie the diuel as another Holofernes that he might the sooner haue the conquest of vs whom hee daily doth besiege hee woulde stoppe the streames and conduct pipes of
patient to his Phisitian the sinner to his Sauiour the lost sonne to his mercifull father and the creature to his Creator who is blessed for euer The third Chapter That wee must with the Prodigall sonne ioine faith to our repentance the better to incite and pricke vs forwarde to rtturne vnto our father VNlesse a sinner witâ— the knowledge of his sinne and his godly sorrowe conceiued for the same doeth also strengthen himselfe with faith and hopeth of the pardon and forgiuenesse of it it nothing at all auaileth him it rather serueth as a sworde to wounde him then a medicine for to heale him It is to no purpose for a man to knowe where hee may haue a sworde to take awaie his life rather let vs seeke where wee maie haue a salue to cure our deadlie woundes and to preserue our life But our only comfort and remedy is our faith which withstandeth all temptations ouercommeth all assaultes and preuenteth desperation Faith is vnto vs Exod. 14 as the fire and clowdy piller was vnto the Israelites seruing to conduct them in their way out of Egypt thorough the vaste wildernesse it guideth vs in the right way whilest wee trauaile in the solitarie desart of this world towards the heauenly Canaan â— similitude The strength of an house is in the foundation and if that bee sure the building will not shake for anie storme and tempest that doeth beate against it Faith is the foundatâ—on and substance of our building Faith is the substance of things hoped for Heb. â—â— and the euidence of thinges that are not seene Whilest the sterne and maine Mast of a ship is founde if in a mightie tempest the marriners shall caste out their Anchors into the sea and disburden the shippe of her heauie fraight it is to bee preserued and saued from shipwracke but if these faile and suffer wracke by the weather it cannot bee that it shoulde escape destruction so men that are emptied as it were of their vertues and suffer their godlinesse dailie to diminish yet so long as faith lasteth and remaineth stedfast they cannot quite perish but let them loose this there is no helpe for them they loose altogether This similitude is Paules which hee vseth to this ende writing thus to Timothie 1. Tim. 1 This commaundement commit I vnto thee sonne Timotheus that thou shouldest sight a good fight hauing faith and a good conscience which some haue put away and as concerning faith haue made a shipwrack As Merchauntes albeit they haue susteined great losses similitude for two yeares together yet a thirde lucky yeare maketh vp all againe so though wee haue lost the good graces of God with this prodigall sonnâ— yet if at length wee haue a good faith with him we shall well enough ouercome and recouer our former losse and be in good estate and happinesse againe What faith this man hath appeareth by his wordes For after hee acknowledged his fathers bountie to his hired seruants he harteneth himselfe with the hope of greater kindnesse to bee extended towardes him vppon his returne beeing a sonne And therefore premising and meditating vppon this Howe manie hyred seruauntes in my Fathers house haue bread enough and I die for hunger Hee cheereth himselfe with a confidence of comfort saying to himselfe I will arise and go to my Father Hee placed his wordes in verie good ranke speaking to great purpose to mooue affections I a Sonne They Seruauntes They haue enough I die for hunger They manie and yet are replenished I but one and loe I am famished Therefore it must needes bee well with me if I returne home as it is with them who are now at home I wil therefore hie me home and appeare before my father Wherfore vnto the true repentance of our sinne consequentlie of necessitie a true faith must bee adioyned which onelie discerneth trueth from falsehoode true repentance from hypocrisie which stayeth it selfe wholie vppon the worde of GOD the foundation thereof this word being the argument and subiect of our faith If therefore we do repent and bewaile our sinnes it is manifest that we are moued and touched with Gods word that it hath pricked our hearts And this good tree cannot but bring forth good fruit it cannot be idle in the harts of the faithful In this respect learned men do make Faith and Contrition the two essential parts and members of repentance Contrition whereby we repent that is past and faith wherby we hope of grace to come Wee goe not so fa re with them as to make faith a part of repentance but wee hold it needefull that it bee matched with repentance that it goe hande in hand with it that it be not diuorced and diuided from it In man there are two partes whereuppon hee doth consist â—â—militude the minde and the bodie yet we saie not that the minde is a parte of the bodie or the bodie of the minde The like may be said of faith and repentaunce In the Sunne there is his orbicular and rounde proportion similitude and his light and brightnesse yet though they bee conioyned neither is the forme of it a parte of this his brightnesse neither is his brightnesse anie part of his forme So faith and repentaunce goe togither in the faithfull and are not separated yet one of them is not a member of the other faith is ioyned to it as the originall of it the only motiue of it like vnto a Captaine that giueth the onset This holdeth vp our slipperie feet from falling and this lifteth vp those that are downe this maketh vs to goe thorough fire and water and ordereth our goings this is the victorie that ouercommeth the world This maketh vs to march out couragiouslie with Dauid against Goliah of Gath that vncircumcised Philistine it teacheth our handes to war and our fingers to fight and our armes to breake euen a bowe of steele Marcellinus Bishop of Rome Marcellinus B. of Rome hauing before sacrificed vnto Idols and by faith moued to repentance boldly preached that which he denied before became a martyr for the trueth sake and confirmed it with his deaths Cyprian in his sermon and treatise de lapsis maketh mention of Castus Aemilius Castus Aemiliuâ— who violentlie coacted to an abiuration of the trueth through extremity of tormentes afterwarde beeing reclaimed thorough remorse of conscience repenting themselues exceedinglâ—e of their weakenesse grewe so strong in the faith as they ouercame the fire and brake the yce valiantlie and couragiouslie did vndergoe the tyrannie of their tormentors But what need we heape vp forreine examples seeing wee haue so many domesticall The late time of Queene Mary affordeth vs many Master Foxe in his booke of Monuments doth largely intreat of them among others in London there was a certaine priest who thorough feare of the crueltie and bitternesse of death which was before his eies abiured and renounced the true religion and embraced Popery But the
Balaamite Bishop Bonner the bloudie Bull of Basan not contented with his simple abiuration demaunded the signature of his hande and seale vnto a prescribed forme of recantation which hee gaue him which this simple poore soule accordinglie consigning and redeliuering the schedule to the Bishop departed from him But returning home hee conceiued such sorrowe and repentance of his sinne as it working by a zealous and inuincible faith he reuersed his handwriting resigned his consignment and willed the tyrant to doe with him what he list Let vs therefore be armed with this armour and we shall bee more then conquerors in him that loueth vs. Bee wee sorrowfull for our sinnes and haue wee faith and sure hope of the forgiuenes of our sinnes Faith without repentaunce is meere dissimulation and repentaunce without faith causeth desperation Matt. 3 The Baptist who preached to the Sadduces of iudgement and shewed them the axe that was put to the Tree to cutte them off by reason of their sinnes doth also comfort them with a song of mercie pointing with his finger at the Lambe of God ohn 1 who shoulde take awaie the sinnes of the world Peter after that he had pricked the hearts of the Iewes by grating their eares with a rehearsall of the circumstances of their crueltie in desiring a murderer to bee giuen them and in crucifieng the Lorde of life hee healed immediatelie these woundes againe Jeâ— 3 and gaue them a plaister to laie vpon their soares willing them to repent and perswading them to the faith of the forgiuenes of their sinnes Paule when hee was a Saule was no sooner stroken downe and felled vnto the grounde by a light which appeared vnto him at noone day but hee was raised vp againe with a heauenly voice which comforted and instructed him what hee should doe Let vs therefore walke in the kinges high waie betweene feare and hope Let feare afright vs with the feeling of our sinnes and let vs bee comforted with the hope we haue of the remission of our sins The knowledge of our sins together with Gods mercie which pardoneth our sinnes beeing duely considered maketh vs degenerate and lost children with the prodigal sonne to returne home vnto our Father The fourth Chapter Of the benefit of afflictions an especiall mean which God vseth to worke our repentance and to cause our returne to our fathers house with the prodigall sonne BVt the meanes which this louing and mercifull father vseth to drawe home his wandring and farre gone sonne are meete to be considered of which there are manie and seuerall kindes but they may all of them summarilie be reduced vnto these two chiefe heades The first is his externe and outward calling the second is his interne and inwarde lightning vs. From the first roote springeth these branches His calling vs by his worde whereby hee teacheth vs his will and our duetie His priuate admonitions which are either giuen vs by our friendes for our good in kindnesse to winne vs or else by our enemies in their bitter affections verie forcible in regarde of the hurt they intende vs of themselues to reclaime vs. Adde hereto his punishmentes his signes of anger his most dreadfull iudgments which are infinite and vnspeakeable shewed in the heauen the water and the earth all which are sounde alarums and loude thunderpeales to rouse vs out of the deade sleepe and securitie in which we liue But these neither seuerally nor iointlie take effect vnlesse our heartes bee inwardly mollified naturallie obdurate and of themselues most deafe vnto all outwarde warninges There must bee a lightening and illumination inwarde before wee will bee mooued with the calling which is outwarde Of the which purposing peculiarlie to entreate in his fit place in the third Booke vpon the occasion offered by his fathers seeing him a farre off I leaue it at this time for our drift is now to shew the vertue force and manifold vse of his outwarde iudgements what deepe impressions they make in mens affections altering and reclaiming their degenerate dispositions The fulnesse of bread and aboundance of pleasures which this yong man had at will in his fathers house puffed him vp with pride made him wilde and wanton and bred in him a loathsomnesse and contempt of them Hereupon he gaue himselfe to all riot and excesse he became a trauailer spending without ceasing without order and discretion vntill all his portion and patrimonie was consumed Immediatelie he came to a lowe ebbe he fell suddenly into all calamitie and this affliction gaue him vnderstanding and wrought his conuersion For being in the toppe and height of his prosperitie God first of all punished him with want and scarcitie whereby hee that bought the constrained courtesies of manie mens knees with the expences of so manie pounds being out of his money he was out of request they who before did reuerence him as a God did now reiect him and despise him as a dogge Forthwith slauerie ouertooke his beggerie his bondage as most noysome so was it most grieuoussome for it brought leannesse euen vppon his soule one might tell all his bones and his strength failed him beeing now forgotten as a deade man and vtterlie forsaken Hee became a worme and no man an abiect from the companie and fellowship of men liuing among beastes hunting after husks louing nowe asmuch the fragments and reuersion of hogges as he loathed before in his fathers house the varietie of all delights of the sonnes of men These meanes God vsed as motiues to stirre vp his dull spirits and to quicken him a fresh to pluck him by the eares and to lift him vp from his horrible dunghill of mire and clay and filthie swine and to set his feete in a large roome to place him among princes euen the princes of his people This is the course which commonlie God Afflictions â—o bâ—ing vs home to God taketh with his vnrulie and rebellious children to bring them home againe Voluit pater flagellare longinquum Aug. â—â—m 8 in Psal 138 August ibid. vt reciperet propinquum His father would scourge him a farre off because hee would receiue him neere at hand Nam sibene mihi esset sine te nollem forsitan redire ad te For if I might doe well without thee I would not doubtlesse returne vnto thee Wherefore because afflictions doe weane vs from our sinnes and bring vs vnto God it is most needfull that God should humble vs with afflictions A similitude And hee doth thereby as the tender mother with her young child who rubbeth the ends of her breasts with mustard or some other thing to make the infant forsake his milke and to leaue the dug If a mightie Prince should promise vnto anie all his wealth and treasure which is in his treasure-house similitude who coulde vnlocke and open the doore of it and should therewithall giue vs two keyes the one of golde which could not open it and the other of
from sinne and therby to giue them knowledge of his hatred of sinne For albeit that God remitteth some mens sinnes without afflicting them for their sinnes as the theefes vpon the Crosse whose sinne and punishment hee remitted 〈◊〉 23 〈…〉 saying This day shall thy soule bee with mee in Paradise As the Publicans who vpon his submisse sute for mercie for his sinne â—uâ—e 23 without further iudgement went out of the temple iustified and released and absolued of his sinne and as Peters lewd abiuration of the faith and deniall of his maister without further processe of iustice according to the desert of his enormous sinne vpon his repentance was discharged of his sinne receiued into grace and restored againe vnto his office of Apostleship Lachrimas Petrilego satisfactiones non lego saith S. Ambrose I reade of Peters teares but I reade not of Peters satisfaction for his sinnes 〈…〉 And finallie as the Palsie mans whose sinnes hee forgaue him as soone as hee sawe him without inioyning anie other thing vnto him yet commonlie it is Gods course with afflictions and rebukes to punish men for sinne and therefore for the most parte iudgement doth begin at the Lords house that the vilde man and sinner maie tremble before him Fourthlie God suffreth vs to bee afflicted here that we may be happy elsewhere to bee crucified with Christ in this world to be glorified with him in the world to come So that the troubles of this life ground vs in the hope of another life of the generaâ— resurrection and iust retribution that therein shal be giuen according to our deedes either good or euill It agreeth with Gods iustice to punish sinners and to be mercifull to his seruants nowe because his seruants are heere punished and his enemies comforted there must be an inuersion exchange of times that they may be succoured and the other tormented and this is at the generall day of reckning and after our death vpon the departure of the soule out of the bodie which immediatly goeth to heauen or to hell at what time is fulfilled the saying of Abraham to the rich glutton Luk. 1â— Sonne remember that thou in thy life time diddest inioy thy pleasure and Lazarus paine but now is he comforted and thou art tormented Fiftly God afflicteth vs to make vs conformable to the image of his sonne who suffred al afflictions If our good maister hath suffred such sorrowes for vs euill seruants why should not wee reciprocallie endure sorrowes for so good a maister He is a cowardly and dastardly soldior A similitude who seeing his captaine to bee wounded and slaine in the field before his face will not stand to it abide the triall and take such part as the captain doth before him We haue Christ his name and are called Christians because that we should liue as Christ did If thy bridegroome Isaac commeth out a foote thou must imitate Rebecca come down froÌ„ thy cammel go a foot with him Christ walked here in al aduersitie and contempt and hatred of the world and wilt thou be mounted on thy stately stead and labor to aspire to the top of al prosperitie yet be a Christian It cannot so be come down walke as Christ hath appointed you to walke and suffer afflictions as the deare sons of God as the sonne of God did Thus haue we a manifolde vse of afflictions God giue vs grace to make this vse of them The fift Chapter Of the prodigall son his confession of his sins a most necessarie effect of our true repentance THe prodigall sonne hath hitherto bin occupied about zealous meditations but whilest he mused the fire kindled and now at the last hee speaketh with his tongue Bethinking himselfe how he might pacifie his father hee thinketh it expedient and not without good iudgement to beginne his satisfaction with a dutifull confession Giue glorie to God my sonne sayth Iosua â—osue 7 vnto Achan when as he perswaded him to confesse his sinne insinuating thereby that God is greatlie glorified by the confession of out sinnes Hee that will not confesse his sinnes before God argueth great pride and boldnesse of minde and that he sorroweth or careth little for them It is a requisite and most needfull dutie and the saints of God commonlie do vse it It was Dauids chiefe comfort when the hand of God was verie heauie on him and hee had a fierce combate with many strong temptations For whilest he dolefully displaieth them vnto vs ripping them vp by their seuerall circumstances after this maner Psal 32 My bones consumed away through my dayly complaining for thy hand is heauie vpon mee day and night and my moysture is like the drought in Summer He ranne vnto this as vnto his last refuge saying in this wise I will knowledge my sinne vnto thee and mine vnrighteousnes haue I not hid I said I will confesse my sinnes vnto the Lord and so thou forgauest the wickednes of my sinne In many of his Odes and heauenly Hymnes the kingly harper harpeth vppon this note but most tunable and melodiouslie in the fiftie one Psalme Psal 51 hee trebbleth and quauereth and capereth vpon it I knowledge my sinne and my sinne is euer before mee Agaynst thee onelie haue I sinned and done this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Beholde I was shapen in wickednesse and in sinne hath my mother conceyued me Daniel Dan. 9 did the like and the briefe and forme of his confession is this We haue sinned wee haue done wickedlie Esdras and Nehemias Esdr 9 Nehem. 1 made such confessions openlie for the people And wee are taught the like in that copie of prayer which is set vs by Christ Matt. 6 when as we acknowledge our selues to bee debters and doe pray vnto God that hee woulde pardon and forgiue vs our trespasses Saint Iohn 1. Ioh. 1 commendeth this dutie vnto vs in the first of his Canonicall when as hee sayeth If wee confesse our sinnes he is faythfull and iust to forgiue vs our sinnes Leuit. 16 Confession of sinnes was Gods own ordinance instituted by him in the old church and commanded to be solemnlie obserued celebrated before the face of the church by the priest at the feast of Purification the priest laying his handes vppon a Goate and publiquely confessing the sinnes of the people By this wee must haue accesse vnto God and this is the doore by which we must enter into fauor with him We must not dote vpon our own merits and righteousnesse which is nothing if we will bee suters and speeders in our sutes but we must come as poore men with praier and submission 〈◊〉 similitude He is a fond fellow who sitting by the way side to beg the deuotions of people passing by sheweth them his golde and boasteth himselfe of his wealth and substaunce This is not the meane to
Against the auricular confessioÌ„ oâ— the papists A similitude And herein hee is the wiser For as he is vnwise who seeketh health and helpe at his handes who neither is endewed with learning to counsaile him or furnished with medicines and meanes to recouer him so are they not onely foolish but of all most miserable who in the most daÌ„gerous diseases of their soules repaire vnto such dogleeches paultrie pesants who haue neither wit to counsaile or grace to comfort theÌ„ To what ende therefore is that beggarlie rudiment of auticular confession Our running vnto monkes sacrificing shauelings whispering in their eares and confessing our sinnes to them an idle ceremonie an inuention of mans braine founded as it is supposed by Pope Innocent the thirde â—â—b 6. ca. 16. or as Soâ—zomen imagineth ordained by Bishops especiallie by the bishops of the west parts There is no precept and warrant for it in the holy scriptures albeit to make them serue their lewde fancies they diuelishlie depraue manie places of the scriptures But these Balaamites wounde themselues with their owne Launcers and wee will cut off the heade of Goliah of Gath as Dauid did with his owne sworde The argumeÌ„ts of the papists for auricular confession propouÌ„ded dissolued A chiefe reason which they alledge to make their matter good is an ancient lawe prouided by God for leprous persons who are willed by God to resort vnto the priest appointed by God to be a iudge of their disease They dispute in this wise Leprosy is to bee shewed vnto the priest and leapers by the Argument 1 law were to go vnto the priest so Christ coÌ„manded the Leper in the gospel Matth. 8 but sinne is leaprosie and euerie sinner is a spirituall Leper Wherefore euerie sinne is to be shewed vnto the priest and euerie sinner must confesse vnto the priest This argument hangs together like a sicke mans dreame and concludeth nothing I meruaile by this argument why the popish priestes doe not drawe to themselues all contagious and leprous persons since this outward leprosie must bee iudged of by the priest If they stand so much vpon it I could wish that all noisome and plaguy persons might croud vnto them as beggars to a dole to shew their botches carbuncles and biles that they might iudge of them But this leprosie they will saie is meerelie allegoricall it signifieth the spirituall leprosie of sinne Then we answere that the reason is constrained there is no certaine sense and meaning in an allegory for allegories may be wrested and wroung to and fro and be diuerslie vnderstoode We aunswere more fullie that the olde Leuiticall priesthoode is altered it is wholie translated to Christ our high priest to whome nowe alone wee must confesse our sinnes That lawe was ciuill and serued for those times it is nowe repealed and is no more in force Christ willed the leper to goe vnto the priest according to the lawe because as yet Moses his lawe was in force and our Sauiour Christ came to bee obedient vnto it as hee himselfe witnesseth Matt. 5 and not to breake it Another reason which carieth some countenance Argument 2 and credit with it in outwarde appearance Mattth 3 is formed in this wise They came to Iohn the Baptist and confessed their sinnes wherefore in the like sort we must come vnto the priest and confesse our sinnes Here we desire more wit of them for their logicke faileth them We yeeld that the confession of sinnes is necessarie and it is no maruaile that the people did confesse them wheÌ„ they came to Iohne for Iohn then baptized and they came vnto his baptisme Now baptisme is the signe and token of repentance and confession of sinnes is a branch of this Tree and a member of repentaunce But all this while this their repentaunce and confession of their sinnes fauoureth not as I can see their auricular confession For they confessed their sinnes publikelie they came not creeping vnto Iohn the Baptist and tolde him priuatelie of them in his eare This all the dunsicall Sorbonistes cannot proue without which we plainelie see that they delude and mock vs and do proue nothing Argument 3 An other place of Scripture which is taken from the nineteene Chapter of the Actes Acts. 1â— and the eighteene verse of the Ephesians who confessed and shewed their works hath the selfe same aunswere with the former and one thorne stoppeth well these two gappes their confession there was publique it was not priuate in the priests eare Argument 4 And truly the saying of the Apostle Iames acknowledge your faults one to another Iacob 5 doth them as little pleasure as the former testimonies for the Apostle speaketh of mutuall offences betweene neighbour and neighbour and of mutuall reconcilement to be made betweene them by their mutuall acknowledgement of them The priest standeth bound by the tenour of these wordes to confesse his own sins in the peoples eares aswell as the people are in the priests eares They dote very much vppon this aphorisme of Salomon are much coÌ„ceited in it He that hideth Argument 5 his sins shall not prosper but he that confesseth theÌ„ Pro. 28.13 and forsaketh them shall haue mercie But this argument is most weake it hath no iointes or sinewes in it It wholie respecteth the confession of our sins before almightie God and not the confession of them to the world and least of all the auricular papisticall confession I might heape vp infinite beggerlie and doltish reasons but the more we stir a dunghill Esai 43.11 25. the more it stinketh therfore I will not infect your godlie sences with them God saith by the mouth of his Prophet Esay I am he and besides me there is none that putteth away thine iniquities and thy sinnes Therefore to whome shoulde wee confesse our sinnes but onelie to him who can forgiue vs our sinnes The prodigall son in this his forme of confession hath a verie good Methode and his wordes are verie sutable and fall out fitlie into his purpose He rather chooseth to call him father then his Lord or maister Why the prodigal son calleth him father rather then Lord and maister albeit he is both and all in all vnto him For hereby he hath boldnesse and accesse vnto his presence A sonne without offence may aske more of his father then a seruant of his maister The name of a father is an inticing name it setteth wide open the euerlasting gates of mercie for euery prodigall repentant sonne Matt. 6 at all times to enter in Wherefore Christ in his formall praier prescribed vnto vs maketh an entrance thereunto with this title and prefixeth in the forefront to giue grace to such petitions preferred afterwardes the sweete name of Father Iohn 8 The Iewes vaunted and boasted exceedinglie that they had Abraham to their father how ought we much more to reioice and be glad hauing God to be our father Rom. 8
God is reuealed from heauen against all vnrighteousnes 〈◊〉 1 Therfore we cannot whensoeuer we sin but sinne against heauen Againe inasmuch as sinne is against natures course which all creatures yeeld vnto and which the heauens especiallie and elements do obey who keepe their proper motions and haue their naturall influences man sinneth agaynst them and dooth them much wrong who vsing their seruice by the prouidence of God he alone beyonde al is disobedient vnto God God made the heauens to serue for mans bodie mans bodie for his soule his soule for God If the heauens doe serue thee to the ende that thou shouldest serue the God of heauen in sinning against God thou sinnest against heauen A similitudâ— To what ende serueth the whole structure of a clocke if the Bell doath not sound at his due howers The whole frame of heauen and workemanship of the world are the wheeles of the clock the voice obedience of man is the Bell that soundeth Gods praise who disordereth maketh void the whole frame of this clock do it great wrong and sinne against it when as our Bell striketh not and our obedience is wanting Moreouer by our sinne we abuse his heauenlie gifts wast them and consume them with this yonger brother and therefore it may be fitlie said that we sinne against heauen Adde hereunto moreouer that we sinne against heauen because sinne is done in the sight of God who dwelleth in heauen Last of all by esteeming more of earthlye pleasures then of heauenlie delights by setting our loue more vpon the world then vpon heauen wee sinne agaynst heauen A similitude As he sinneth against thee who vildlie and basely accounteth of thee or preferreth thy sonne or seruant before thee so hee that preferreth childish seruile toyes before heauenlie true happinesse and maketh more reckoning of the worlde then of heauen as the Gergesites did of their swine before Christ Mat. 8 sinneth against heauen But he stayeth not here but yet proceedeth further to a third degree the more to enlarge and extend his misdeeds by inferring this clause vpon the necke of the former I haue sinned before thee Coram te in ipso penetrali interiore conscientiae as Augustine Augu. quaest â—uang qu. est â—â— sayeth before thee in the straite Closet of my inward conscience I haue done that euill before thee which I durst not haue done before men Oh father I cared but a litle for thee I should haue regarded and reuerenced thy presence and that should haue kept me in awe and obedience but thy Maiestie had no authoritie and power with mee I liued looselie and lewdlie thou O father seeing it Here is a great exchange in this man Whilest he was in his sinne he flattered himself with this vaine conceite that God did not see him that hee sinned not before him but turning from his sinne he seeth and perceiueth that his sinne was in his sight A sinner so liueth as if God had no eyes to see him or eyeliddes to consider him but when he shall return to a better mind he shall put off this foolishnes and acknowledge with himselfe that the Lord doth behold him and that there is no sinne that can be hid from him And if with this man we come to this good thought that God seeth our sinnes it will teach vs more conscience and restraine vs from such desperate and presumptuous sinnes which so rifelie we commit and mak vs walke more warily Many a maÌ„ would not sin as he doth if he thought that man did see him Doe not theeues and fornicatours watch their priuate places to commit their villanies where they thinke none doe see them Doubtlesse then we would refraine sinne if so bee this thought were rolling in our mindes that the Lord doth see vs. Dan 13 We say with the carnall and lecherous Priests who assaulted chast Susanna The Orcharde gate is shut Psal 64 and no man can espie vs Dauids Naball saith The Lord doth not see it the God of Iacob doth not regard it But the spiriâ—e answereth him and calleth him a foole and coÌ„foundeth his foolishnes O thou foole shal he that made the eye not see he that made the eare shall he not heare hee that created the heart shall not hee vnderstand The Lord knoweth the hearts of men to be but vaine Psal 1â— For as the same Prophet speaketh in another place The vngodlie man careth not for God neither is God in all his thoughts he flattereth himselfe in his wickednesse vntill his abhominable wayes bee found out God open our eyes that wee may see our selues and our hearts that we may knowe that wee stande before God that wee sinne in his sight who one day will call vs to account for the same and lay before vs the things that we haue done The seuenth Chapter Of the prodigall sonne his extreame humilitie considered in the remainder of his formal coÌ„fession and of the commendation and vertue of humilitie THe reuerence and dutie which he resolutely determineth to render vnto his father when hee commeth in his presence is entire and admirable for he humbleth and abaseth himself to the vttermost Who is truly penitent and humble in soule if this man be not He learneth vs our lesson and prescribeth to vs all a pattern of a penitent and broken heart which is acceptable vnto God I am not saith he worthy to be called thy sonne make mee one of thy hired seruants Oh extreame humilitie yet greatlie necessarie because that god is gracious vnto such but as for the proud he beholdeth them a farre off And this the virgine Marie doth approue by experience finding it and therefore she saith God resisteth the proude â—uke 2 and giueth grace to the humble Aug. tom 9 〈◊〉 temp Barâ—rico cap. 7 Inclinatur humilitas hexcitatur misericordia Humilitie stoupeth and mercie doth arise Dicit se filius indignum vt ille eum iudicet dâ—gnum the sonne confesseth himselfe vnworthy that his father may account him worthy â—sal 5 He approcheth as Dauid through the multitude of Gods mercies towards his holie temple He accounteth himselfe vnwotthie to be called a sonne 1. Cor. 15 as Paul did account himselfe vnworthie to be called an Apostle He speaketh as the Centurion did speake vnto Christ Matt. 8 Lord I am not worthie that thou shouldest enter vnder the roofe of my house Gen. 19 And as Abraham did to God saying What is dust and ashes that I should speake vnto the Lord As the mother of the Baptist to the mother of Christ Luke 1 Whence commeth this to me that the mother of my Lord should come vnto me As Peter did to Christ Depart from me Luke 5 for I am a sinful man And as Abigael vnto Dauid 1. Sam. 25 when as Dauid would marrie her Behold thy seruant shall be as a handmaide to wash the feete of the seruants of my Lord.
Iob saith as an Asse drinketh water and sinne is become as another nature vnto him he is then altered he is then pleased and delighted with it If thou blowest well the candle assoone as it goeth out thou maiest light it againe thereby A similitude but if thou pausest and staiest a while till the fire that is in the snast goeth out it cannot bee recouered so if ass one as the good motions of the spirit which doe shine in thy hart like a bright burning candle seem to waxe dimme and to bee extinguished whilest there is yet a little fire and some sparkes remaining thou doest labour to reduce it and bring it to his light it mâ—y bee well effected but let thou it alone till all the fire bee out and till it bee vtterlie deade in thee and it will bee a thing impossible to reuiue it The first A similitude and second stroke which the butcher giueth the oxe maketh him to fling and take on exceedingly but after a while when hee is loaden with blowes hee is so amazed and ouercome of them as he remaineth senceles and past all feeling he will not stir strike him neuer so much The first and second blowe which sinne giueth vs toucheth our hearts and affecteth vs grieuously but when heapes of sinnes do ouertake vs and smite vs without end our consciences then are seared as it were with hot Irons our soules are benummed and wee sinne without all sence Repent we therefore and returne we when wee may vnto our heauenlie Father put we it not off from daie to daie least suddainly the daie of the Lorde commeth and in our securitie wee be destroied Augustâ—â—us Poenitentia quae ab infirmo sit timeo ne ipsâ—â— iâ—firmâ— sit Poenitentia quae a moriente fit timeo ne ipsa moriatur Our repentance which commeth from vs whiâ—e wee are weake is greatlie to bee seated will bee also weake Repentaunce which is deferred til we be about to die is in great daunger likewise to die It is therefore very fearefull to ouership the seasoâ—s and let goe opportunâ—tie off red vs of repentance It is not onely hard to repent in the ende in respecte of want of vse for commonlie as a man liueth so hee dieth but also it will bee as difficult vnto him in respect of GOD. Gods grace is wâ—kest at thâ— houre of death For at the houre of death thy bodie and minde is weakest and the diuell is stroâ—gest God then doth more forsake thee and the Diuel is more readie to take thee for God saith thus vnto vs I called and you would not come Prou. â— I will therefore reioice in your destruction calamity shal come vppon you you shall call on mee and I shall refuse to come To the like purpose the spirit speaketh euidentlie by his Prophet Hieremy We haue cured Babilon and yet shee is not healed beholde wee will forsake hir 〈◊〉 5. God hath good reason vtterlie to forsake vs when as his calling can take no place in vs. God hath no reason to stay our leisures but it is iust that as wee refuse him when hee offereth himselfe to vs that thee should doe the like when wee must haue neede of him Well saieth saint Augustine Hac animaduersione percutitur peccator vt moriens obliuiscatur sui Aug. serm Innocentum qui viuens oblitus est Dei A sinner is worthilie punished with this iudgement at his death to bee forgetfull of himselfe who all his life was so vnmindfull of his God As at the houre of death The diuel is strongest at the houre of death Gods grace most doth faile vs so at that exigent the Diuell most preuaileth with whom he could do nothing in the health of their life with them hee is most busie in the extremitie of their death And where hee then preuaileth hee getteth a great conquest which he cannot loose againe If whilest thou hast thy health thy strength and thy best minde thou art so weake as thou canst not ouercome the smallest temptations howe shalt thou thinkest thou when thou art weake and crooked and thy sences faile thee oâ—â— come strong illusions If so be when the enemie is at the weakest â—hou canst not subdue him there is but smal hope that when thou art weakest he at the strongest thou shalt do ought against him If in thy vigor and priâ—e age when thou art lustie as an Eagle thou beest but a coward when thou laiest â—edred inuironed and beset with sicknesses diseases thou wilt not be able to look him on the face Psal 6 There is no man saieth the Psalmist who in death remembreth thee who shal giue thee thanks in the pit Wherfore thou dost wel if as Ecclesiastes Eccle. 12 counselleth thee thou remembrest thy Creator in the daies of thy youth If wheÌ„ thou beest able to sin no more thou surceasest to sinne it may be truly saide that sin doth leaue thee thou leauest not sinne A similitude Thou doest like the Merchaunt who in a grieuous storme wheÌ„ there is no other remedie throweth his wares and aduentures into the sea but if the tempest ceaseth hee throweth no more in but laboreth to recouer as much as hee can of his former losse againe Come home therefore vnto the Lorde thy God and what good motions God putteth in thy mind those with this Prodigall and lost sonne put thou in practise It is to too daungerous and thou makest the hardest aduenture that can bee in trifling the time and putting off thy conuersion and returne vnto God vnto future and lâ—tter times which perhaps thou shalt not see I reade but of one that was saued at the last vppon his repentance which was one of the theeues crucified with Christ August Vnus vt nemo desperet vnus vt nemo praesumat There was one that no man might dispaire there was but one that no man might presume A similitude When as a man hath a great taske enioined h m and but a little time to doe it he is very foreseeing that this time bee well spent and that nothing of it bee lost for otherwise this worke cannot be done and he cannot haue his wages our taske is our conuersion and returne to God our time is this life which is short and vncertaine our wages is the saluation of our soules the inheritance and possession of the kingdome of heauen God almightie giue vs grace to be carefull of our time that wee may ende our good worke and fight a good fight and haue our happy wages in the world without ende An abstract of the prodigall sonne his formall confession or a sinner his meditation and humble sute to God for the forgiuenes of his sinnes A Prayer O My gracious God and most mercifull father I thy humble seruant vtterly vnworthy to be called thy sonne doe here submit my selfe in all obedience vnto thee and confesse before thee my infinite and
grieuous misdeeds committed both against heauen which is thy seate and earth which is thy footstoole O Lord I dare not looke vp vnto heauen I haue so sinned against heauen by sinning against thee that dwellest in heauen and by making more account of this worlde then of heauen I dare not lift vp mine eies vnto thee I haue so sinned against thee so as the sight of thee feareth me and thy feare most mightie God is on euerie side I doe acknowledge my wickednesse and my sinne is euer before thee Against thee onely haue I sinned and doone this euill that thou maiest bee iustified in thy sayings and cleere when thou art iudged I am hee whome thou diddest vouchsafe by adoption and grace to make thiâ—e owne sonne thou hast nourished and brought mee vppe but I haue rebelled against thee The Oxe did knowe his owner and the Asse his maisters crib but I thy sonne did not knowe thee I thy seede and chosen did not obeie thee Wherefore thou gauest mee ouer vnto my owne heartes lustes and diddest let mee followe mine owne imaginations So as I committed all kinde of filthinesse and receiued such recompence of my wickednesse as was meete so as now I am a stranger and forreiner vnto thee I am not therefore worthie of the name of a sonne O let me be numbred among thy hired seruantes O father beholde me in the face of thine annointed for one day in thy courts is better then a thousand with the vngodlie I had rather haue the place of meanest seruice and to bee a doore keeper in thine house then to dwell in the tentes of the vngodlie and sit in the seate of sinners I am he for whose sake thy onlie begotten sonne became man bowed the heauens and came downe made himselfe of no reputation but humbled himselfe euen vnto the death the death of the crosse Thou hast giuen this sonne for mee a most vilde seruaunt that of a seruant I might be made a sonne by beeing conformable vnto the image of thy sonne but I alas haue liued in the flesh haue quenched the spirit and haue walked like an infidel I haue forgotten God that made mee and the strong God of my saluation I haue beene reprobate and abhominable and vnto euery good work vnprofitable whither therefore shall I flee for succour if I looke vp to heauen I am dismaied for I haue sinned against heauen if I repaire vnto thee I am yet in miserie for I haue sinned against thee I am hee whome thou didst preuent with thy liberall blessinges vpon whome thou diddest bestowe a great portion of thy grace whome thy tender mercie embraced on euerie side But I haue wantonlie and wickedlie wasted them by liuing in my lustes and not in thy lawes by fulfilling the lustes of the flesh and of the minde by working all wickednesse and that with greedinesse Thou induedst mee with wisdome aboue others with a greater knowledge of thy word then others I was planted in the house of the Lord that I might flourish in the courtes of my God by being ingrafted into the bodie of the Church and communion of thy saintes and made partaker of thy holie sacraments Thou hast not done so to other nations neither haue other people had such knowledge of thy lawes But woe is me I haue despised these thy mercies broken thy couenants dishallowed thy most holie and reuerend name I haue sinned O father not meanlie as other men but mightilie aboue other for I haue sinned against heauen thy holie place before thee the holiest and in earth the place where thy name is called vpon I am not therefore worthie neither do I desire to be called thy son but let me be thy seruant and o Lord saue thy seruant who putteth his trust in thee O remember not my olde sinnes which I haue coÌ„mitted since I went from thee but of thy goodnes preserue thou him that is appointed to die Thy great bountie shewed to hired seruaunts remaining in thy house putteth mee in hope of the like to bee shewed vnto mee thy Sonne returning to thy house Thy seruants haue enough and I thy sonne O faether like vnto a runnagate continew 〈◊〉 scarcity they eate of the plenteousnesse that commeth from thy Table but I am constrained to beg my bread in desolate places And this misery O father I must needes confesse is of my selfe for I woulde needes depart from thee the health of my life the light of my countenance and my mercifull God Wherefore now sitting by the waters of Babylon I cannot but weepe when I remember thee O Sion But turne thou my captiuitie as the riuers of the south and let mee heare of ioie and gladnesse that the bones which thou hast broken may reioice Though I haue sinned against thee yet I come vnto thee and though thy iustice must shewe vengeaunce vpon sinne yet I appeale vnto thy mercie in thy deere sonne Christ for the pardoning of my sinne I haue sinned and doone wickedlie yet I knowe thy mercie is aboue my sinnes One depth swalloweth vp an other let the depth therefore of thy mercie deuoure and swallowe vp the depth of my sinnes Thy hande is not so short but thou canst saue nor thy eare so thicke but thou canst heare Heare mee therefore O King of Heauen nowe I call vppon thee and bee mercifull vnto my sinnes for they are great Shew some token of kindnesse which thou doest vse to shew to those who put their trust in thee before the sonnes of men Thou diddest not repell the Publican disdaine the Pharisie refuse the Harlot or exclude the thiefe Peter who denied thee and Paule who persecuted thee vppon their returne were receiued into grace Father I returne consider my complaint for I am brought very lowe deliuer my soule out of trouble and my life from the bloudthirstie and though I be not worthy to be thy sonne yet make mee thy seruant so I thy seruant shall reioice in thee I shall bee euer giuing of thankes for the operation of thy hands Grant this grace oh deere father for Iesus Christ his sake thy most deere son and my only blessed Sauiour Amen The ende of the second Booke of the regresse of the prodigall Sonne THE THIRD BOOKE Discouering of the ioyfull welcome home of the prodigal Son and the honorable entertainment which his Father gaue him The first Chapter That the meere mercie of God is the maine motiuâ— of our comming home to God and the sole efficient cause of our whole saluatioÌ„ plainly insinuated by this circumstance of this historie of the fatheâ— his seeing the prodigall sonne when hee was yeâ— a farre off A Reuerend and holie Bishop when as Saint Augustines A Bishops saying of Augustine mother was in exceeding heauinesse for hir sonneâ— peruersenesse before hee was conuerted seeing her strange passions and hir aboundaunt teares which shee powred out for him grauely aunswered thus It is impossible for thy sonne to perish for whome such â—eaers are
the wisedome and knowledge of God What is man that he is so mindfull of him or the sonne of man whom he should visit and see a farre off For our condition is the selfe same which this prodigal mans was For when we were all a farre off from him Ephes 2 straungers from his couenaunt of promise aliants from the common wealth of Israel Ephe. 8 when wee were deade in sinne God who is rich in mercie hath quickened vs by graciouslie beholding vs. He hath chosen vs from all eternitie to bee his people and the sheepe of his pasture but not by our merits but by his mercies not that wee chose him but that hee chose vs and saw vs a farre off when wee did not see him Did not the Lord see Abraham a far off whenas he liued among the idolatrous Chaldeans and called him from thence and made a couenant of saluation with him that he would be his God and the god of his seed was not Adam before him seen a farre off whenas hee turning his eyes from him and fleeing from his presence God called him vnto him and lifted him vp being desperately deiected with the shame of sinne which hee newlie had committed with the promise of his grace by the seede of the woman by which this his sinne should againe be remitted Was not Dauid much exorbitant and exceeding far from God when as the Prophet Nathan was sent vnto him to call him home againe and bring him vnto God Did not God behold the Israelites afarre off from the habitation of his dwelling when hee did see the miserie of them in captiuitie and deliuered them out of the hands of their enemies brought their feete into a large roome by planting them in the pleasant promised lande of Canaan What should I rippe vp such varietie of examples as may serue this purpose Thus he beheld Mathew the customer Matt. 9 â—uk 19 â—phâ— 2 Zacheus the vsurer Paul the persecuter and vs the Gentils when we were as the Apostle saith a far off being without hope without god in the world calling vs his people who were not his people and his beloued who were not his beloued The grace of God therefore seeing vs a far off being in our sins draweth vs froÌ„ our sins calleth vs to a confession and repentance of our sinnes and pardoneth all our sinnes Without this there is nothing that we can doe of our selues being not able to thinke a good thought God must loose the bondes of thy necke O captiue daughter of Syon 〈◊〉 52 Peter denied his maister and wept not for God did not looke vpon him he denied him the second time and yet 〈◊〉 not weepe for why as yet the Lord did not looke vpon him hee denied him the thirde time and hee wept bitterly but the text saith that the Lord did look vpon him Luke 22 O Lord our God then looke vpon vs and then wee shall with Peter weepe bitterly for our sinnes The second Chapter Of the mercie and compassion by this father shewed vnto the prodigall sonne THe circumstance of the father his seeing his sonne whilest he was a farre off beeing first of all remembred in good order this inference of his compassion shewed him as an exposition of the same is immediatelie adioyned For God his seeing vs is no superficiall and bare sight of vs it consisteth not in an idle speculation but hee seeth vs to shewe mercie and compassion of vs and to worke our saluation God seeth not his seruants as hee doth the wicked caitifes Aâ—nas Caiphas Pilate and such like who stil remaine obdurate and hardened in their sinnes but he seeth them by bestowing his graces vppon them as Peter and Andrew Iames and Iohn Mat. 4 Ioh. 1 Luke 5 Nathanael and Matthew who forthwith left their nettes the seate of custome and vngodlie trade of sinne making them Apostles vessels and ministers of his great mercie There is verie great oddes betweene God his Great difference theâ— is betweene god his seeing vs and man his seeing vs. seeing vs and man his seeing vs. Oftentimes one Courtier is heard to say vnto another Did the Prince to day see thee and eftsoones he answereth I. But what of that for hee often is neuer a whit the better for it for infinite people doe crowde to see the Prince and the Prince eieth many of them and yet thereby benefiteth not any of them But if God seeth vs it is well with vs it cannot bee in vaine but effectuall vnto vs. For the eyes of the lord are the portall doores of pittie the windowes and casements that haue a prospect to saluation He alwaies beholdeth vs with the eyes of kindnesse Gen 19 Exod 3 Luke 19 Mark 14 Actes 9 as Abraham in Chaldea Loth in Sodome Zachee vpon the figge tree Peter in the high Priests hal the theefe vpon the crosse and Paul when he was Saul in his iourney to Damascus Howe happie was this for the prodigall sonne for his father to see him for immediatelie he had compassion of him so is it with vs hee hath mercie on vs as soone as hee seeth vs. Genes 26. That we maie say with Agar Thou Lord lookedst on me The issue whereof was that the Lorde did heare her tribulation Did God at any time looke vpon anie and did not shewe him mercie â—â—od 3 He looked vpon the Israelites and presentlie hee deliuered them from the Egyptians â—ark 14 He behelde Peter and the yse which before couered his heart when he abiured his Maister melted at the heate and fire of his spirit and made a great thawe so as streames of water and brinish teares issued from thence Hee saw Mathew as he went by the way gathering vp of mony Matt. 9 and forthwith he bestowed a better office of him and charged him to gather vp soules vnto him He sawe certaine fishermen Matt. 4 Iohn 9 and he ordained them fishers of men Hee saw him that was blind from his birth and his sight was restored him He sawe multitudes following him Matth. 5 and hee opened his mouth and taught them Iohn 6 Hee lifted vppe his eyes and sawe another multitude following him and hee communed with Philip about bread and prouision of victuals for them Luke 1 Hee did looke on the low estate of his handmaid and hereupon the virgin peremptorilie concludeth that All generations shall call her blessed Gods eyes are compared to the Doues eyes vpon the riuers of water Cant. 5 because they are most pure cleane and simple farre from all euill and full of all goodnesse Matt. 3 In respect whereof the holie Ghost when he descended assumed vnto himselfe the forme of a Doue Dauid vniteth and knitteth togither Gods sight and Gods mercie because towardes his Saints they cannot bee sundred Oh Lorde looke vpon mee Psal 24 and bee mercifull vnto me for I am poore and in miserie Else where hee singeth
in effect the same dittie making Gods mercie the effect of his seeing vs. Psal 33 The eyes of the Lord are vpon the iust and what then his eares are open vnto their prayers Psal 33 Come vnto me saith the same Prophet in gods person and ye shall be lightned It cannot be but where there is most light A similitudâ— the place must bee warmer and therefore in the full Moone the nights are warmer because the light is stronger so let God behold vs with the brightnes of his countenaunce and let the light of his loue shine in our hearts and they shall bee warmed with the zeale of the spirit and the fire of his mercie will be kindled within vs. The presence of Gods face is admirable and vnspeakeable for it rauisheth our hearts and suddenlie changeth them and draweth them to obedience If the Sunne stoode still in Gibeon and the Moone in the valley of Aialon Iosua 10 and the mightie walles of Hiericho came topling to the ground at the voyce of God by his seruant Iosua Iosue 6 no maruell it is though our sinnes come tumbling downe and we returne to God with the prodigall sonne when God himselfe beholdeth vs a farre off to this purpose and hath compassion of vs. Psal 104 For the vast earth trembleth at his look if he but toucheth the mountaines they do smoke Finallie as all mercie is present towardes vs when Gods eyes doe behold vs so all miserie and calamitie dooth befall vs when his face is turned from vs. Hereupon saith Dauid When thou turnest away thy face they are troubled Psal 104 if thou takest away their breath they die return vnto their dust Dauid once perswaded himselfe that his estate was so sure as it could not bee altered when hee spake in this wise Psal 30 I sayd in my prosperitie I shall neuer be remooued thou Lord of thy goodnes hast made my hill so strong But the euent did put an other song into his mouâ—h and made him to recant and reuerse this proude boasting saying Thou didst turne thy face from mee and I was troubled Wherefore praie wee the Lorde to beholde vs that hee woulde by no meanes turne awaie his face from vs least as Dauid sayth if hee maketh himselfe as though hee seeth vs not wee bee as they that goe downe into the pitte Least all our prayers bee made in vaine and our sâ—tes doe take repulse hee saying vnto vs as vnto the olde Israelites When yee shall stretch out your handes Esay 1 I will hide mine eyes from you and though yee make manie prayers I will not heare you for your handes are full of blood But the prodigall sonne his former disposition considered Mercy is to be shewed to the wicked the present compassion of the father had of him is woorthie to bee obserued For hee was a man wholie swallowed vppe of sinne wilfullie walking after his owne wicked wayes there was no feare of God before his eyes Yet the father rebuketh him not in his indignation neither dooth hee chastice him in his heauie displeasure but hee rather chooseth to prosecute him with fauour which hee did not deserue then persecute him with iudgement which was most due vnto him Teaching vs the like mercie that we would shew to such who beseech our mercie howesoeuer in regarde of their vilde inclinations they bee vnwoorthie of it There is none can bee lewder and more infamous then this fellow vpon whom such abundant fauour was extended to signifie that how so euer the persons are qualified yet their miserie by vs must compassionatly be respected Matth. 5 It is the expresse commaundement of Christ that we should be merciful as our heauenly father is mercifull Now how he is charitably disposed to the wicked herein it is euident in that he maketh the sun to arise on the euil and the good Matt. 5 and sendeth raine on the iust and vniust The hauen is a refuge and reliefe to all that ariue thereat A similitude whether good or bad as it succoureth innocents so it often doth protect robbers God is the hauen to whom whosoeuer at any time doe driue they shall rest in safetie If thou dost help and relieue vnworthie with them doubtlesse will resort vnto thee Gen. 18 some who are worthie Abraham confusedly without any difference harboring all straÌ„gers amoÌ„g them vnawares receiued likewise Angels It is Salomons aduice Pro. â—5 Rom. 12 and Paul ratifieth it That if our enemie doth hunger we do feede him Let vs measure others by our selues and let vs doe to others in their wants which wee would wish might be done to vs in the like necessities If God shoulde shew his mercie onelie to the good where should the wicked and sinner appeare What should become of vs who are borne in wickednes and doe nothing else but bring foorth vngodlinesse Wee will not exhibite anie kindnes to our neighbor in his extremitie because his life offendeth vs and yet wee craue daylie for helpe at Gods handes though hourly diuersly and grieuously we offende him With what face canst thou so often begge of God and art so cruell to a begger at the gate that comes but seldome to thee Among the fiue thousand who were fed by Christ with fiue loaues and two fishes Iohn 6 there were without doubt some euill disposed people yet Christ dooth not sunder and diuide them from the rest but equallie without respect of persons relieued them togither It is a pithie saying of S. Ambrose Ambrose Misericordia non iudicat de meritis sed miserijs Mercie doth not consider of mens merits but of their miseries It is the fashion of the worlde before they bestowe vpon anie their almes to make a scrutinie and inquitie of their liues There must come question vpon question before a poore begger can haue the smallest deuotion This we may well call Scrutinium diabolicum a diuelish scrutinie For so it is in deed wheÌ„ as a needy person doth implore our charity and we weary him with words but do very slenderly help him with our works This trick we first of al lerned of the diuel who teÌ„pting our sauiour in his extream pouertie questioned with him as we doe with the poor whether he were good for to the like effect he expostulateth thus Matt. 4 If thou saith he be the sonne of God cast thy self down making a great doubt whether he were such a man as were worthie to be relieued in this his extremity but of this matter I spare further to intreate because I haue particularly discoursed at large of it in my booke of almes This I haue thought good to admonish thee of by the way vnder the example of the fathers charity vnto his wicked sonne that thou maist likewise dispose thy self to be mercifullie affected euen to wicked people That so thou mightest imitate thy heauenlie father Matt. â— and bee perfect as Christ
willeth thee as thy father is perfect The third Chapter The readinesse of God in forgiuing sinne and his slownesse in punishing it signified by the father his running out to meete his prodigall sonne THe father espying his sonne a farre off contenteth not himselfe with the sight of him or with barelie pittying him or weeping for him and so leauing him but he further maketh haste and runneth out to meete him that neyther anie other in the way might hinder him or otherwise the conceit of his fathers seueritie vnhappilie terrifie him A similitude By this and other circumstaunces going before the order that God vseth in receyuing a sinner is notablie sette downe Hee is like vnto a Nurse who seeing her tender childe venturing to come vnto her that it shoulde not take a fall maketh speede and runneth to it Or like vnto a Vulture A similitude or greedie fowle who first seeing his pray a farre off flyeth swiftly vnto it seazeth vppon it and afterwardes deuoureth it so Goâ— first seeing a sinner a farre off in the vttermost coast and region of sinne taketh to him the winges of mercie and flyeth speedilie like a swift arrow to him hee lighteth vpon him culling him and kissing him and afterward incorporateth him and maketh him his owne The father woulde not stay vntil his sonne shoulde come vnto him and with all submission vpon his knees craue remission vntill hee had vrged him by many arguments and pearced his eares and heart with his complaintes it was enough with him to mooue him to helpe him to know his miseries albeit he came not into his presence to vtter them As it is sufficient to mooue a tender Father to knowe his sonnes aduersitie A similitude that hee is fallen into a Riuer where without speedie helpe he must needes bee drowned albeit hee grateth not his fathers eares with lowde crying vnto him so is it enough with God that hee knoweth our daungers that wee sticke fast in the deepe myre where no water is or that the streames runne ouer our soules albeit wee crie not vntill wee waxe hoarse vnto him and treble and beate often vppon the name of Our Father The Lorde seeth well the anguish of our mindes and our groaninges cannot bee hid from him And therefor hee sayeth thus by the Prophet Esay Before that they crie I doe heare them This father in running out to meete his sonne testifieth his loue which hee beareth to his sonne God is slow in punishing sinne howe readie he was freely to remit whatsoeuer sin his sonne did commit It is Gods nature so to doe It hath alwaies beene his custome to bee verie forward to shewe sauour to a sinner and to bee vnwilling and slow to punish him Genes 3 When as Adam had broken the couenant and was in the transgression it is saide that God walked in the Garden in the coole of the day When as hee came to take vengeance vppon sinne hee came not downe riding vpon the heauens as vpon an horse neither did hee come flying vppon the wings of the windes nay hee came no fast pace but walking and creeping as it were a Snayle If hee had delited in our confusion and did not rather expect our conuersion woulde hee not thinke you mende his pace and make more haste to punish vs Gene. 7 When as God was purposed to destroy the first world and wash away the horrible filthinesse of sinne which polluted the earth with the waters of his rage before this his iudgement was accordinglie executed it was a hundred yeares before to his preacher Noah published This his exceeding patience and long sufferance argueth flatly his slacknes in punishing vs For else he needed not to haue warned them at all or respited them so long but might haue soone ouerwhelmed them â—ed 19 When his doome definitiue was denounced against Sodom her sister Gomorrah her neighbor townes about he came familiarly to Abraham before of set purpose broke the matter vnto him that he might stay him by intreating for them For to signifie so much he suffreth dust and ashes to dispute with him and so farre to commune and preuaile with him as if there had beene but ten honest persons in the place the rest had beene preserued and saued for their sakes What proofe more pregnant can we haue then this of the teÌ„der mercy and louing kindnes of the Lord Pharaoh was the rankest rebell that I reade of for he spared not to say Exod. 14 Who is the Lorde that I should let Israel go I knowe not the Lorde neyther will I let Israel go Woulde such a fellowe thinke you haue beene spared Yet the Lorde did spare him and warned him seuen times before hee would destroy him Oh the exceeding bountie of our God towards vs. The Niniuits were a pestilent and peruerse people out of measure sinfull Ionas 3 for the outcrie of their sinne had sent an Eccho vppe to heauen and the Lord had presentlie decreed their destruction but though the sworde was nowe drawne out of the sheath to wound their hairie scalpe yet so good a God was he so slow to vengeance and full of mercie as their repentance mitigated his moode and shut vp the sworde of his anger and iudgement againe into the scabberd By the Arke of the Testimonie wherein the law was kept was the Mercie seate placed to signifie that as soone as wee haue offended the lawe there is mercie to bee had Psal 130 With the Lorde there is mercie sayth the Prophet Dauid and with him is plenteous redemption Now as he is thus backward slow to anger The Lord is swift in shewing mercy so is hee as forward and prone to mercie As hee but walketh when he punisheth a sinner so he runneth when he would saue a sinner as he did here to saue a notorious and miserable sinner Luke 19 Christ meaning to diuert into Zacheus his house or rather into his soule and to make him of an Vsurer and lim of the diuell a sonne of Abraham and a child of God he looketh vp to the fig tree wheron Zachee stood and saith Zachee come downe at once and come quicklie vnto me Ioh. 13 To Iudas Iscariot the thiefe and the traitor when hee was plotting and compassing his treason the Lord likewise said Iudas that which thou doest doe quicklie Iudas his treason was the worlds redemption and therefore he was so ready and greedie it should be finished Luke 22 Else where he likewise speaketh to the same effect saying I must bee baptized with a baptisme and howe am I grieued vntill it be ended This hee spake of his passion the cuppe of our blessing the earnest and price of our eternall saluation â—ctes 2 When the holie Ghost in the daie of Penticost came vppon the Apostles it came suddainly in a sounde from heauen as of a rushing and mightie winde It was in mercie to illuminate and
sanctifie them and that was the cause it came speedilie on them 〈◊〉 â—1 The Prophet Esaie declaring the office of Christ in preaching the Gospell sheweth that the subiect of this preaching is to publish Gods readinesse to pardon sinners and his vnwillingnes to take iudgement of them And to make proofe thereof hee compareth them together and maketh his clemencie to be far greater and of longer continuance towardes vs then his iustice For hee restraineth his vengeance and limiteth it to a daie but hee extendeth his mercie infinitelie beyonde it giuing a continuance of time vnto it the space of a yeere For thus the spirit speaketh Isai 54 To preach the acceptable yeere of the Lord and the daie of vengeance of our God The same Prophet in an other place confirmeth the same doctrin most comfortablie vnto vs when in the person of God himselfe hee saith A little while haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer The due regard hereof breedeth no admiration but it tendeth exceedinglie to our consolation for this is natural and proper vnto God to be gracious and mercifull it is a strange worke to him as the scriptures say of him to punish and shewe vengeance A similitudâ— Euen as a Painter when he hath elaboratelie finished a picture if so be he be constrained in regard of some faultes which he findeth in it vtterlie to blot out and deface all his worke hee is much grieued for it so when God seeth manie defaults and blemishes in vs who are his workmanship engrauen image vpon whome he hath bestowed such exceeding cost as varnishing vs and adorning vs with liuely colours which must be reformed for which cause he must marre that he hath made and begin his worke anew it cannot but bee grieuous and troublesome vnto him A similitude If thou wouldest place a stone of great waight vppon the roofe of thine house thou hast neede of pullies cables for to reare it but if thou wouldst throw it to the ground thou needest doe nothing but let it fall from thee for it will fall of his accord vnto the grounde for naturallie heauie things doe tend downeward as those that are light do ascend vpwarde It is as naturall with God to shewe mercie to a sinner as it is for a stone that is heauie to fall downewarde for the Sunne to shine for the fire to burne or anie other thing to performe his nature Wherefore thou readest euerie where in the historie of Christ of innumerable mercies which hee shewed vnto many but thou readest not of his punishments inflicted vpon any but only at one time when hee made him a whip â—n 2 and chased out of the temple such impure copesmates as had too abhominably prophaned the temple Was there euer any that intreated his mercy and did not obtaine it He healed graciously Malchus his eare â—â—ke 21 his professed and sworn enemie then one of the furious bloud thirsty souldiours who combined together intending his destruction The murmuring Israelites exasperated the Lord exceedingly against them when as the spies returning from Chanaan their tidings displeased them for they so mutinously muttered against God as they were threatned of him that they should not possesse the inheritance promised them or enter into the lande Yet after that when the people were in armes and prepared vnto battell in the middest of iudgement the Lorde could not vtterlie forget mercie hee is so naturallie disposed to bee mercifull and therefore both in anger and loue hee saieth vnto them Doe not ascende vp Num. 14 for I am not with you least yee fall before your enemies If he had not been with them he would not so graciouslie and louinglie haue warned them that they should not go vp but would haue suffered them to fall vpon the sword and bee a pray vnto their enemies Againe if so be he had beene with them and had not been angry with them he would not haue said so directly vnto them I am not with you He was with them and was not with them He was not with them that they should haue the conquest he was with them that they should not be conquered If the Lord be thus mercifull when men are so sinful it is thereby manifest that hee is soone satisfied The foure beasts which Ezechiel did see in a vision had the faces of a Lion Ezech. 1 also of a man in the right side to signifie vnto vs that as he looketh like a lion vpon a sinner that cannot repent vtterlie to destroy him whilest there is none to helpe him so when a sinner returneth from his sinnes and turneth vnto him he hath the louing and kinde face of a man and intreateth him familiarlie and kindlie as a man This father could not be more forwarde in fauor towardes this his lost sonne then to looke out after him and to cast his eyes about to espie where hee might see him and when he had happily seene him a far off to hic out vnto him to embrace him to fall on his neck and kisse him Al these are good notes of good nature and affections but when they do paâ—ley and talke together the zeale is admirable which he expresseth towards him For he is so soon pleased as no sooner the sonne beginneth to speak but the bowels of the father are so presentlie mooued as hee suffereth him not to vtter all he meditated for before he could come to this clause of his set speech Make me one of thy hired seruauntes the father interrupteth him and breaketh off his speech preuenting him graciouslie with his blessings of goodnes and granting infinitly more then he desired Thy God as so reaâ—â—e to shew â—is sinner â—h mercy The father in great wisedome vsed this great speede because his sonnes estate and neede so required it For when as a sinner through anguish of sinne is in extremity as this sinner was hee hath neede of present comfort to preuent despaire and ready encouragement to allaie the rage and furie of his passions which otherwise woulde bee verie dangerous vnto him For this cause God vseth no delay with such but immediatly vpon the forgiuenes of sinnes hee giueth therewithall the riches of his grace there is no time betwixt them but they come both together The remission of sin and the giftes of grace come together Before we can recouer our bodily health after a great sicknesse it is a long time by little and little and by degrees we leisâ—râ—ly attaine it for the body is not of that moment as the soule therefore there is no such vrgent necessitie of the present health of it for by lingering and time it may do wel enough It is otherwise with the soule which woulde languish with griefe
and consume away through continuance of sorrowe and therefore it is necessarie it should haue speedie remedie and therefore God giueth it Our course is qâ—ite contrary for we vse all speed to haue health of bodie but we trifle awaie the time and put off opportunitie which is offered vnto vs for the health of our soule O Iesu what posting is there vntâ— the Phisition vpon euerie complaint and grieuance of the bodie any smal occasion driueth vs to him If we bee but a little abated of our sleepe or the edge of our stomackes but a little blunted wee must haue his aduise and we must receiue some Apothecarie drugges to restore the same againe But who doth complaine of his diseased soule and repaireth to a Preacher and heauenlie Phisition to remoue his maladie we are therein wholie distempered and out of frame and yet we feele not that Aboundance of euil humors ready to choake and quench the good spirit remaine within vs and wee seeke not to purge them We should bee moued to care more for our soules seeing God so careth for them and not to think the time too soone for them since that God himselfe in so great haste helpeth them Furthermore this readines of this father to doe vs good We are as ready to do that which is euill as God is ready to do vs good should be a spur to pricke vs forward and to make vs as ready to good But we oppositly are as bent to euill as the Lord is graciously inclined vnto our good If we imagine any wickednes would set forth vngodlinesse neither oares sailes or winds can serue vs wee are so hot and hasty to effect it Aaron had not finished and ended his speech before the Israelites had cast him their iewels their bracelets and carerings and costly ornamentes to make a golden Calfe They would not so readily like calfes as they were haue bestowed a peece of gold as an almes to a poore man the liuing image of the euerliuing God but they esteemed not what they gaue vnto a blockish Idoll to a dead image the worke of mans hands which had no need of it I would that this were not our sinne and the names being changed we were not this people we can bestow wastfully our gold vpon idle and lasciuious pictures and anticke workes we can statelie set them out vppon tombes vpon the gates of our houses in our gardens and in euery corner of our dwellings they want no cost on them but deere Christians their fellow seruants the image of God for whom Christ Iesus died runne vp and downe and doe lie at our doores pale and wan thorough hunger naked haborles and in all extremity and our eies behold them not much lesse do our hearts pitty them How many be there who spare not for cost to spende among whores in the damnable pleasures of their sinnes which turne to their destruction but will bestowe nothing to godly vses in zealous affections which may make to their saluation The Prophet taxing our readinesse to commit sinne saith We imagine mischiefe in our beds To which purpose saith Salomon Prou. 1 The feete of the wicked run vnto mischiefe And Hieremie complaineth in the like sort Hierom. 8.9 Euerie one turned to their race as the horse rusheth into the battel Now contrariwise howe slacke and slowe wee are to serue God I neede not to shewe our actions and whole course of life sheweth it As we haue neede of a bit to draw vs backe from sinne so wee haue as much neede of a spur to pricke vs to God for wee are as heauie and as dull in his seruice as wee are nimble and pliable to the world This did not Dauid Psal 119 when as he saith thus I haue run the way of thy commandementes 1. Cor. 9 And Paule prescribeth vs an other course in exhorting vs so to run as we may obtain In a worldly race each one laboureth to outrun an other to gaine a worldlie prize let vs doe the like in regard of the rewarde that is set before vs if wee doe thereafter that wee may say with the Apostle I haue fought a good fight I haue run my race 2. Tim. 4 I haue kept the faith from henceforth is laide vp for me a crowne of righteousnesse which the righteous Lord shal giue vnto mee and not to me only but to al those who loue his glorious comming The fourth Chapter Of the other circumstances of the Father his loue shewed to his sonne by his falling on his necke and kissing him WHilest wee doe consider the Fathers kindnes shewed to his sonne we may say with holy Dauid Truly God is goâ—d to Israell and to those that be of a true hart yea to those that are of a bad hart to as this person was For albeit we haue had good proofe of his good will by former arguments yet there followe greater who do more euidently declare and teach the same Among others by these circumstances and tokens of grace His falling on his necke his kissing him the heate and fire of his affections breaketh out and the light thereof shineth cleerely as the sunne and as the noone day vnto vs. And this wil the plainer appeare vnto vs if wee turne our eyes vpon the habâ—â—e of this sonne and viewe his present miserable infelicity being such as if naturall loue in the father had not ouercome it it had bredde in him a loathsome despite and hatred of him For he came no otherwise then as a common Rogue vnto him all torne and beggarlie in filthie and stinking maner as he was in when hee was enkenneled in the sties and couched among swine Certainely his breath and whatsoeuer was of him was ranke and poisonable as any vnclean carrion he was no waie fit for humane societie yet his sweete Father embraceth him in his armes culleth and kisseth this vgly monster with the sweete kisses of his mouth This is our condition and the loue of GOD our Father is the same towardes vs. For howe vilde doe wee appeare in the sight of God as wee are of our selues naked miserable and to euerie good worke abhominable Matt. â— we haue lyen among the pots yea among the swine into wich the diuels entred which violently were thrown from a steepe down place and caried into the sea our garments are as menstruous polluted clouts patched and pieced which as Adams aproÌ„ which he made him of fig leaues cannot hide our nakednes much lesse beautifie and adorne our bodies yet our deere father shutteth not his eies at such a noisom and horrible sight or stoppeth his nostrils against such a tanke and outragious sent but he claspeth vs in his armes and hideth vs in his bosome as an arrowe in the quiuer and sent down his own and only sonne among vs to wash vs and make vs clean to take away our filthines that we might be presented pure and holy vnto him In kissing
him he declareth his entire loue vnto him for a kisse among men A kisse a token of loue among men hath alwaies gone currant for a pledge and pawne of kindnesse which is professed by it For because by our mouthes we do drawe our spirits and thereby doe vnfolde the secrets of our hearts and do vtter our thoughts by the outward ioining together of our mouthes wee doe promise an agreement and coniunction of hearts Gene. 45 Hence it is that Ioseph when he opened and reuealed himselfe vnto his brethren and would poure out his loue in the greatest measure vpon them among other notes and tokens thereof hee affectionatly fel vpon their necks and kissed them Luke 7 Mary Magdalen the sinner when shee was conuerted to testifie her loue which shee did beare to Christ shee did cast downe hir selfe at the feete of Christ and most humbly kissed them Matt. 26 When Iudas the traitour studied with himselfe what course might be the best to bring Christ vnto his death he could not deuise a more subtil shift thē vnder a kisse a pretence of kindnesse to couer his villany Cant. 1 When as the church in the Canticles sueth to her spouse to shew his loue vnto hir she intreateth her husband Christ that he would bee so fauourable as for to kisse her with the kisses of his mouth that is that hee would manifest and declare his affections by manefest and good tokens The father therefore protesteth all loue and good wil vnto his son and as a seale and confirmation of it he bindeth and sealeth it vp with a kisse so as now he may fully satisfie himselfe and make no doubt of it That which is here typically shrowded and shadowed vnder a parable is plainly and substantially in euery one of vs verified For this is gods behauior towardes vs his lost children whome vpon our returne he generally kisseth For doth not he most manifestly shewe his loue towardes vs as if he should kisse vs when as his lips are so ful of grace as he thus affectionately and graciously greeteth vs As I liue Ezech. 1◠I will not the death of a sinner but rather that hee doth returne and liue This is to be esteemed as the kindest most comfortable kisse that may be giuen vnto vs of the like sort is this comfort Iohn 3. So God loued the worlde as hee gaue his only begotten son that whosoeuer beleeueth in him should not perish but haue life euerlasting And this This is my beloued sonne Matt. 3 in whome I am well pleased heare him As the father thus kisseth vs so doth the sonne that we might kisse him Psal 2 least he be angry with vs. Who doth not wonder at these gracious wordes which proceede from his mouth appertaining vnto all Matth. 1◠Come vnto me all ye that labour and are heauy loaden and I will ease you To the same purpose serue the Sacraments of the church which are seuerall sweete kisses and as it were the earnest peny to confirme the couenant that God bath made vnto vs. And truly he ioineth himselfe closely vnto vs and streightly embraceth vs and as it were kisseth vs when as by baptisme hee doth receiue vs into the lap of the church incorporateth vs into his holy congregation maketh vs the mysticall body of his sonne espousing vs vnto him and with him intituling vs vnto his blessed inheritance purchased by his bloud in the kingdome of heauen The like he doth by the mystical supper by which we are instructed that hee is the same who kisseth and cherisheth vs as sustaining vs with his blessed bodie and bloud which he gaue and shed for vs to saue and preserue vs both bodies and soules vnto eternall life To these may be numbred all his kinds of benefits which are inestimable and vnspeakeable of which there is no end by all which he imbraceth vs with the armes of mercy and kisseth vs with the kisses of his mouth It is our duty in regard of this to shew loue to him who hath so loued vs yea who hath loued vs when as we loued not him who whilest we were enemies hath vouchsafed to die for vs. Let his kisses therefore kindle our affections and drawe vs on to kisse him againe who is our loue our doue our beloued our bridegroom our sauior But how may we iustly be ashamed of our selues that wee haue forsaken our own spouse haue cōmitted filthines with strāge flesh we haue wrought folly in Israel and haue cōmitted fornication with the baude of Babilon 〈…〉 who with her craft hath caused vs to yeeld and with hir flattering lips hath enticed vs The whore of Rome hath bewitched our heartes and hir painted face hath rauished our affections But take wee in time the aduise of sage Salomon and let vs prudently follow it 〈…〉 Heare me now therefore O children and harken vnto the words of my mouth Let not thine hart decline to her waies wander thou not in her paths for she hath caused manie to fall down wounded and the strong men are all slaine by her Hir house is the way vnto the graue which goeth downe vnto the chambers of death The fift Chapter Of the Roiall robe giuen by the father vnto the prodigal sonne when he was in presence WE haue hitherto discussed diuers main pointes of rare and strange fauour shewed by the father to his sonne a far off and somewhat we haue spoken of his gestures and actions of loue towards him when he drew nigh vnto him but now far greater remain to be intreated of admirably expressed when hee was in presence with him Now had he fit time and iustice required it and his sonnes sinnes deserued it that he should rip vp vnto him his defaults past and cal to his remēbrance the offences of his youth to call him to account of the time mispent and to lay open the booke of conscience before him Some seuere father if he had such a sonne would haue ratled him roundly and woulde haue either constrained himselfe to seeme inexorable or otherwise would not haue accepted of him but vpon cōditions of amendment of maners of an absolute obedience afterwards But this father is so fatherlie and ful of fauor as he cannot giue himselfe to rigor and austerity but assoone as he seeth him his loue is set on fire and burneth towards him so as the coles that follow are kindled at it for assoone as he hath him he most courteously enteraineth him graciously greeteth him with all louing kindnes Hee suffereth him not to conclude his speech though he knew wel enough that he had not much to speake He should haue spoken on and saide as hee purposed Make mee one of thy hired seruants but the father interrupteth him by his hasty calling to his seruants for him giuing more then hee himselfe would haue requested or his mind conceiued For immediatly while the words were in his mouth
he imploieth all his seruants about him to adorne and set him forth and prouide a banquet for him He would thus cloath him to shew vs what account he maketh of him how highly hee honoreth him as his owne darling though the other woulde haue sued to be but his hyreling He willeth his officers to fetch him the best or the first roabe His roabe what it was and to adorne him with it This first roabe was his first dignitie which Adam lost and Christ redeemed Innocency and holinesse and the grace of God with the which he was first cloathed wherby he was cloathed like vnto the sun in beauty and brightnes With this roabe was Adam first inuested but by his wilful departure from his father he was stripped of it So as we his sonnes who do treade in his steps are subiect to his miseries and may with him bee ashamed of our nakednes But God in his Christ Christ is our roabe to vs his prodigall conuerted sonnes hath restored vs our robe for hee is the garment which we must put on according to that which the Apostle Paule saith Rom. 13 Put yee on the Lord Iesus Christ Hee is the wedding garment mentioned in the gospel Matt. 22 without which wee may not presse vnto the heauenly banquet His righteousnes in vs is the garment of our elder brother by which we must attaine the blessing of our father as Iacob by putting on the garment of Esau obtained the blessing of his father Isaack This is he vpon whom the kingly harper diuinelie descanteth in this dainty ditty O my God thou art exceeding glorious Psal 104 thou art cloathed with maiestie and honor In him behold the great wonder in heauen a woman cloathed with the sunne Reuel 12 If so bee therefore we doe weare his cloth and become his seruants if we put on his merits and obedience our sinnes shall be couered and our nakednes shall bee no more seene Wherefore bestow thou no more labor vpon the olde rags which Adam hath left thee Sowe no longer paultry fig leaues and rotten pieces together for thy paines will be lost and it will not acquite the cost which thou bestowest on them It happeneth sometime that a poore creature hath a garment so olde and spent with wearing A similitude as if it take a rent it cannot be stitched vp for the threads doe breake asunder they are so rotten and decaied with vse as they are not firme enough to sustaine a newe thread or to beare a needle so our robe of rebellion which wee doe carrie about vs hath beene worne so bare by our ancient and long continuance in sinne as there is no repairing it but wee must leaue it as beggars doe their rags 1. Cor. 1 and cast it vpon the hedge and wee must put on a new garment euen Iesus Christ Our wisdom iustification sanctification and redemption For he is as Chrysost very wel doth say vnto the people of Antioch Chrysost ad pop Antioche â—um hom 21 Rom. 6 all in all vnto vs our table our house our garment our head our roote To this ende doth Paule say Whosoeuer bee baptized in Christ must put on Christ as hee is raised vp from the deade by the glory of his father so wee also should walke in newnesse of life nowe we put on Christ Iesus by a liuely faith Ambrose and doe weare him about vs euen as Stephen beeing in earth touched him in heauen 2. Tim. 4 This is to bee diligently obserued of vs and the rather bicause there are erroneous spirits wholy led by the doctrine of Diuels who do bumbast themselues with their owne righteousnes destroying that righteousnes which is by faith Reuel 3 They do but flatter and deceiue themselues with a vâ—in opinion of that which is not in them as the Lâ—â—dâ—niaÌ„â— whoÌ„ the spirit taxeth saying Thou saiest I am rich and increased with goods haue need of nothing knowest not how thou art wretched and miserable and pâ—ore and blind and naked I counsaile thee to buy of me gold tried by the fire that thou maiest bee made rich and white raiment that thou maiest be cloathed and that thy filthy nakednesse do not appeare Such as go strouting ietting about bragging of their workes are like vnto the souldiours against whom in times past king Agesilaus did fight in battell who beeing the leanest and most carionlie creatures which the worldes eye coulde see they quilted and embossed the quarters of their garments with huge flappes and borders to appeare huge and mightie to terrifie their enemies but after they were vanquished and slaine in the field and stripped of these vestments their lanke and thinne sides appeared to their viewe and the enemie scorned them So if we disrobe iusticiaries and meritmongers of their bragging borders of their conceited and counterfeit righteousnes and lay them naked to the eye of the worlde they will appeare the most apish and ridiculous persons as anie one can beholde It is vanitie to sooth and please our selues in that which we ought to bee ashamed of for the wages of our merits is death Psal 51 We are borne in sinne and conceiued in iniquitie Iob. 9 Iob. 25. saith the kinglie Prophet I feared all my workes saith that iust man Iob. The starres in Gods sight are vncleane much more a vilde man saith the same saint If wee consider our owne merits wee must despaire sayth the auncient father Hierome Hieron in 6 Esay Hee that trusteth not to his good workes nor hopeth with himselfe by his workes to be iustified he hath onelie the hope of saluation and the mercies of the Lord sayth reuerend Basil Basilius Being iustified by faith wee haue peace with God through our Lorde Iesus Christ as the holie Ghost teacheth vs. Wherefore let vs with the foure and twentie Elders Reuel 4 spoken of in the Apocalips Take off the Crownes from our heads and lay them downe at the feete of the Lambe Whatsoeuer worke we do let vs lay it at the feete of Christ who woorketh in vs as Paule teacheth who speaking of his labours that they exceeded others he stoppeth and correcteth himselfe saying Not I but the grace of God in me We are of our selues as the prodigall sonne verie poorelie and filthily attyred It is God the father in his dear sonne who clotheth vs in costly and imbrodered garments with a vesture of gold wrought about with diuerse colours Wherefore giue glorie to God my sonne as Iosua Iosuâ— â— said to Achan and boast not of thy selfe The sixth Chapter Of his ring and shooes which were giuen vnto him AS he richly araieth him with a royall to be so he further graceth him adorning him with a ring This ring serued for a signet and seale of the couenant and last will which hee maketh with him namely that hee would become his God and hee should bee numbred among his people that he
would be his father and hee should be his sonne hee would cancell his former wickednesse and would not remember his sins any more And no other end doth Augustine make of it â—ugust quaest â—n quaest wheÌ„ he tearmeth the ring Pignus spiritus sancti the pledge and earnest of the holie Ghost The vse of rings hath been very ancient for Moses in Genesis maketh mention of a ring which Iudas gaue to Thamar as a token of his loue Rings serue especiallie to a double purpose First to bee as ornaments of honour A ring an ornament of honour and renowne For which cause in olde times the Romanes when they sent their honourable Embassadours into forraine kingdomes they had rings giuen them in the publike sight and face of the people which serued as testimonials of their honorable callings and of the dignitie and great worship which was layde vpon them It was not then lawfull for anie to weare rings who had them not by publique commission giuen vnto them Of later times a Ring peculiarlie appertayned to the famous order and degree of knighthoode to distinguish them from the confused and common sort of people It was not sufferable in a base borne brat to go bragging with a ring no man might weare any that was not free borne Moreouer it was not permitted to any to haue more then one yea it was infamous verie ridiculous to weare more then one Gracchus noted Naeuius for a wanton fellow of most effeminate behauiour forasmuch as his left hand was so painted and gawdie and daubed with rings It was alwayes the custome to weare the ring vpon the next finger vnto the least vpon the left hande to bee in steade of a Diademe and Coronet vpon the toppe of the hart the fountaine of all vertue for asmuch as a sinewe from thence extendeth it selfe vnto the heart and therefore that the Ring was a signe of vertue this ancient custome sheweth Secondlie rings serued as seales of loue A Ring a seale of loue and pledges of troth plighted each with other In this respect it hath beene the common custome of louers to declare their mutuall loue and good will by their ioynt giuing and receiuing of rings Their agreement of mindes and fitnes of natures by no other ceremonie could bee better shewed then by a ring which euerie one causeth to be made fit before it can be worne for if it be too wide it slippeth off or if it bee too streight it pincheth too much So consorts and companions of our loues must be fit and sutable to vs. For if they bee too loose they will bee too slippery or if they be too streight wee cannot endure them These Rings which passed to and fro betweene louers vsually were engrauen and had seales vpon them Such emblemes and poesies as might seeme to stirre vppe affections the better and continue kindnesse were carued vpon them But vnto such pride and generall excesse are these times of ours come as euerie triobuler and meanest mate will flant it with a ring He is no bodie now adayes who cannot if a massie and waightie ring will doe it out dare a man You shall see such sordide and abiect fellowes carrie ringes vpon their fingers as there is no wise man that knoweth them that doth not iudge that rings are fitter and seemlier for their feete You shall haue a doltish fellow iette vp and downe with a great seale ring who neither knoweth one letter from another neither hath at anie time any letter for to seale But this man howsoeuer he now seemeth base â—n respect of this his former beastly behauior for to weare a ring yet the father not without good disâ—retion adorneth him with it for howsoeuer latelie â—e was in disgrace yet was he at the first of verie great account Hee descended from a noble and princelie pedegree Hee was of the greatest birth and parentage as possiblie could be God not onelie giueth grace vnto a sinner that repenteth him of his sinnes but with his grace restored whatsoeuer he had lost by reason of his sinne He is carefull of our credite estimation and account in the middest of our sorrowes Gen. 32 Gene. 41 as of Iacobs in the middest of his seruice and labours in Mesopotamia of Iosephs in prison and miserie in Egypt of Dauids whilest he was in verie meane estate 1. Sam. 16 1. Sam. 17 when he kept his fathers sheepe whom he tooke from the sheepfold and preferred and extolled vnto the kingdom of Israel Why then doe wee slacke and delay our repentance since we haue so liberall and bountifull a father who so plentifullie rewardeth the good doer Would we that are filthie be rather filthie still then to be made cleane Had we rather be bonde then free seruants then sonnes base then honourable to goe in vilde rayment and appeare abhominable then to bee apparelled richlie and to bee set foorth with a ring honourablie Wherefore goe thou out of the denne of thy sinne since thou seest what blessings God hath in store for thee vppon thy forth comming A similitude The Conie that concheth closely in the burrow though he durst nor stirre or issue out at the noyse and clamour and knocking of the warrener it is not to be maruailed at for hee knoweth well inough that if he springeth out hee shall be entangled and catched with a net which is ouerspred for him and therefore he rather chooseth to bee woaried of the Ferret and to bee torne in peeces by him then to runne himselfe into such certaine danger otherwise But there is no such matter to be feared of thee by thy comming out of the caue of thy sinne wherein thou dost lurk when the Lord calleth thee but be thou wel assured that when thou obeyest the voyce of the Lord and commest vnto him hee will embrace thee with his armes he will kisse thee and receiue thee and bestow his rich graces on thee His shooes But as he doth credit and grace him with a ring as a token of his dignitie that he is the son of God so he prepareth shooes for him that his feet might be as harts feet to run the way of his commaundements that the man of God might bee readie and prouided vnto euerie good worke That the Iewes might be in readinesse to celebrate the Passeouer according to Gods ordinance they were commanded to haue shooes vpon their feete immediately to depart after it was consummated Mark 20 When our sauiour Christ sent out his Disciples to preach the Gospel hee willeth them that they be shod with Sandals The great Doctor of the Gentiles laying out euery parcell of the complete armor of a Christian soldiour who will fight a good fight Ephes 6 giueth him this furniture and munition for his feete charging him that they be shod with the preparation of the Gospel of peace By his feete that were couered defended with shooes we may fitly and safely vnderstand
his kingdome But this and such like speeches are figuratiue and borowed and are taken from the vse and practise of princes whoÌ„ they vse whom they vouchsafe most of all to honour to call vnto their Tables and prepare banquets for them This fâ—â—st is therefore his honour and renowne which his â—ther giueth him and thereby hee sigfieth nothing else but his vnâ—â—ined loue towardes him The câ—â—â—â—â—en of this wâ—â—d can by no better meanes expresse the ioyes which at any time they 〈◊〉 thâ—â— by making of a fâ—â—st and therefore 〈…〉 most occasion oâ—â—â—â—â—ste they 〈…〉 dâ— sâ—â—st among 〈…〉 the fathers ioy 〈…〉 sâ—fe returne 〈…〉 ioy that his sonne 〈…〉 â—of There â—niâ—g then of this place is that his 〈◊〉 doth now â—mâ—y all honour and felicitie hee iâ— now satisfied to vse the wordes of the kinglie â—ropâ—â—â— when his glorie doth appeare This table 〈…〉 happinesse 〈◊〉 â—7 and the pleasant Necâ—ar and Ambroâ—â—â— therof is ioy without sorrow health wiâ—hâ—ut sicknesse strength without weaknes and l â—e wi hout death In comparison wherof al worldlie ioy is heauines al sweetnes sowrenes all prospeâ—â—â— most miserable infelicitie This is that Table which our Sauiour Christ preacheth of saying 〈◊〉 14 I gâ—â— to prepare a place for you and when I am gone and haue prepared you a place I will come againe and take you vnto my selfe that where I am there may you be also Whereunto also answereth this his other saying Father I will that those whome thou hast giuen mee bee with mee 〈◊〉 17 that they may see my glorie which thou hast giuen mee became thou hast loued me before the foundations of the world were layd Vnder the fat Câ—â—â—â— he comprehendeth the whole course and workes our saluation for this 〈◊〉 Calfe is Christ who 〈…〉 is his father 〈…〉 before the 〈…〉 â—nd most sweet◠〈…〉 â—nâ—â—ed vnto â—s a 〈…〉 〈◊〉 vs 〈…〉 the sinne 〈◊〉 woâ—ld and 〈…〉 oâ—â—â—red vp â—â—e is 〈◊〉 now â—â—ne 〈…〉 〈◊〉 â—eing put into new vâ—ssâ—ls 〈…〉 〈…〉 the heart of man He 〈…〉 câ—mâ—â—â—owne from heauen which nourâ—â— â—hâ—◠〈…〉 〈◊〉 seed of 〈◊〉 in faith vnto eternall life He is the fountaine of liuing water Iohn â— of which whosoeuer â—â—keth shall not thirst anie more And what iâ— he not else â—â—n 14 Iohn 16 He is the waie by which wee enter into the heauenlie marriage Hee is the light which disâ—sseth darknes which like the clowdie Pillaâ— which went before the Israelits giueth vs light in the night season 1. Cor. 1 and guideth vs in the path and way that wee should walke Finallie he is made of his â—ather Wisdom sustification Sanctification and redâ—mption In him the fulnes of the Godheade bâ—d he doeth dwell In him is our râ—â—hteousnesse our peace Coâ— â— Râ—â—â— 4 our ioy in the holie Ghost To this purpâ—â—e 〈◊〉 reuerend Chrysostâ—◠〈…〉 not aâ—â—â— well Christ become all things 〈…〉 thy â—aâ—e thy garment thy house thy 〈◊〉 and thy roote To whome câ—menteth Gâ—â—â—en 〈…〉 Verbum dei caro dicitur panis lac holera The word of God is called flesh and bread and milke and hearbes Answerable hereunto is this of Nazianzen â—rig in Exo. ca. 15. hom 7 Nazian in Psal 44. Our Lord Iesus Christ is called the life the way the bread the wine the true light and a thousand things else so is hee also called the sworde Hom. 2. in Cantica Origen sayth Appellatur panis vitae vt habeat gustus animae quod degustet Hee is called the breade of life that the soule maie haue whereupon to feede Oh let vs therefore returne from our sinnes and come home vnto our father that wee may taste howe sweete the Lorde is By him alone are our hungrie soules fedde and by nothing else Whatsoeuer meate is dressed by any other Cooke and ministred vnto vs it is not nourishable but poysonable vnto vs. For they sell that which is not breade as Esay Esay 55 witnesseth and they sâ—rue vs with that which is not able to satisfie vs But in Christ wee haue whatsoeuer wee can wante All thinges are ours as the Apostle sayth So that wee may say with Dauid The Lorde is my shephearde 1. Cor. 3 Psa 13 therefore I can want â—othing And with Paule Blessed bee God euen the father of our Lorde Iesus Christ who hath blessed vs with all spirituall blessinges in heauenlie things in Christ Ephes 4 For how can it be but that hee who hath giuen his owne sonne for vs Rom. 8 should not also giue to vs all things with him To this feasting is adioyned all melodie and reioycing which hath another vnderstanding as the former For thereby the true ioy of penitent sinners aswell in this life as in the life to come is verie plainlie meant The Saints of God doe reioyce in their beds as the Prophete Dauid sayeth For beeing iustified through fayth they haue peace towards God and therefore they haue ioy also in afflictions This is true ioy in deede and all other ioy is counterfeite in respect of this For ioy is aunswerable to desire as rest is vnto motion When there is nothing more to bee desyred our ioy muste bee perfect Nowe in heauen all out desires are obtayned yea more then wee can desire For the eye hath not seene the eare hath not heard and the heart of man can not conceyue what God hath layde vppe in store for those that loue him No maruell then it was that Iohn the Baptist did spring so for ioy in his mothers wombe Luke â— and Anna the mother of Samuel singeth thus secretlie in her soule to God My hart reioyceth in the Lord my horne is exalted in the Lord. Euerie mans marriage day is ioyfull vnto him A similitude and is celebrated with gladnesse much more must ioy and gladnesse bee in the dwellings of the righteous when they are conuerted from their sinnes to God Trees when they first budde A similitude and are arrayed with leaues and blossomes of sundrie colours are louelie to behold so when a sinner that hath beene deade through sinne beginneth to conuert and to shew the blossoms and first fruits of amendment of life â—e iâ— most delightfull But of this subiect wee shall 〈◊〉 particularly and largelie discourse in the last Chapter The eight Chapter Of 〈◊〉 which God conceiueth of a sinners 〈…〉 in the ioie and triumph 〈◊〉 is made upon the returne of the prodigâ—l sonâ—â— AS the Fathâ—r maketh great ioâ—e â—nd triumph vpon his sonnes â—â—â—â—rne so good â—â—â—â—on mouâ—â— him therâ—â—â—o As he is all wisdome so hee doth nothing iustly but 〈…〉 His 〈…〉 and 〈…〉 goodâ—â—s and mercie 〈…〉 〈…〉 the 〈…〉 propertie of God to bee 〈…〉 is sorrowfull of a sâ—â—â—â—s 〈…〉 other side of his 〈…〉 dâ—â—truction Câ—â— â— as when â—â—e 〈…〉 wâ—â—ld 〈…〉 and desâ—â—â—â—â—d 〈…〉 sword 〈…〉 So 〈…〉 as it is shewed by three â—arablâ—s 〈…〉 present Chapter of
made white as snow though they be red as Scarlet they shal be as wooll if ye consent and obey ye shall eate the good things of the land In the like maner speaketh the Prophet Amos. Amos. 1 I lift vp vpon you euen a lamentation of the house of Israel the virgin Israel is falleÌ„ and shall no more rise But by and by he mittigateth his mood saying Seeke the Lord and ye shall liue Our sorrowes ende with sinne and God turneth with a sinner Iudgement is turned into mercie when sinne is turned into repentance And this doth Dauid in liuelie sort declare Psa 89 If my people forsake my lawes and walke not in my iudgements if they leaue my statutes and keepe not my commandements I will visit their iniquities with the rod and their sinnes with scourges heere is his iudgement But turne thine eye and behold his mercie But my mercie and louing kindnes will I not vtterlie take from him euer God taxed Adam grieuouslie for his sinne and layde a verie heauie iudgement vpon him enioyning him to hard labour to bring in his liuing with the sweate of his face and turmoyle of his bodie but this labour was stinted and restrayned to his time that it should not bee perpetuall and therefore hee addeth vntill thou returne vnto the earth from whence thou camest Gene. 3 And when our first parents sinned and God was to expell them the pleasaunt Paradise albeit they had grieued him hee had mercie on them and maketh them garmentes of beastes skinnes to defende them from the rage of time and to couer their shame that their nakednesse and filthinesse might not be seene Hee in sinuateth by this course taken with Adam that hee will take the same course with Adams children that in the middest of iudgement he will remember mercie and thâ— hee will vpon our conuersion shew vs his compâ—â—sion Wherefore arise from thy sin and Christ shall giue thee life despaire not of his grace for hee hath medicine to heale all our woundes God woundeth vs at the first but it is to heale and cure vs at the last The tenth Chapter That God vsuallie giueth vnto a sinner more then he can aske THe prodigall sonne not only speedeth with his father of his sute but he receiueth of him more then he desired Hee made but the motion to be a hired seruant but the father restored him to the dignitie of a sonne He preuented him moreouer with his liberall blessings and graciouslie receyued him with all feasting and reioycing Wherein wee may see how farre God exceedeth the manner of men and how mans kindnes is in no sort proportionable vnto the Lords goodnes When as Absalon had murthered his brother AmmoÌ„ 2. Sam. 2â— Dauid his father was in some sort conteÌ„ted to be intreated for him but he wold not grant him accesse vnto his presence to see his face againe But Gods good grace is such as he not onely remitteth sinners but admitteth them to his presence receyueth them to his table and suffreth theÌ„ continuallie to beholde their fathers face It is not therefore without good foresight experience of his bountie that the blessed Apostle Paul tearming God the father of all mercie not content therewith addeth to his stile this iust title The God of all consolation He thinketh it not inough to say that hee is mercifull but by amplyfying it thus hee woulde giue vnto him a kind of absolute and ouerflowing mercie It belongeth to mercie onelie to forgiue sinnes but God stayeth not there but followeth vs with his grace preuenting future sinnes Vpon this my soule receyueth great comfort and from hence deare Christian whensoeuer thou humblest thy soule before God and exhibitest thy sutes and supplications vnto him thou maiest cheere and comfort thy perplexed conscience For this is not written in vaine for vs for it serueth liuelie as all other scripture giuen by inspiration to instruct comfort vs. The meditation therefore whilest I muse vpon this man is this which my soule maketh That it is vsuall with God not onelie to grant the lawfull requests and petitions of his seruants but also because hee best knoweth our necessities to giue vs such graces as are needfull for vs beyonde our requests Hereof we haue instances innumerable in the Scriptures and we shall do well when our case requireth comfort to meditate vpon them Abraham besought God onelie for the life of Ismael â—â—n 17 saying vnto God Oh that Ismael might liue before thee But what was the comfort which Abraham receyued Trulie much euerie way more then his heart conceyued for God thus answered him Sarah thy wife shal beare thee a sonne and thou shalt call his name Isaac and as concerning Ismaell I haue heard thee and twelue Princes shall he beget and I will make a great nation of him Thus beside the life of Ismael which hee granted the summe of Abrahams sute in his abundant mercie aboue his desire he sent him also Isaac and vouchsafed such fauour and grace to Ismael as to blesse him so as kings proceeded from his loynes Salomon onelie requested Wisedome for the better carriage of himselfe in his gouernment 1. King 3 the Lord beside wisedome which hee gaue him aboue others heaped vpon him riches and worldly prosperitie far aboue others Ezechias requested but life at Gods hande 2. King 20 the Lorde not onely graunted it but gaue him a long life and graciously added fifteene yeeres vnto his dayes When as the three kings of Israel Iudah 2. King 3 and Edom were to warre with Moab and were greatlie distressed through want of water for their hoast and for their cattell and came vnto Elisha the man of God for supplie in this behalfe the Lord not onlie satisfied their hearts desire but moreouer went out with their armies before them and gaue them victorie ouer the Moabites The widow woman that was deepelie indebted 2. King 4 and had nothing to satisfie her cruell creditor he beeing vrgent and could not bee answered but that her two sonnes must become his bondmen according to the lawe hauing nothing else to discharge his accounts When shee came vnto the Prophet bemoaning her mishap and required his helpe to the Lord in her behalfe she forthwith had such a comfortable reliefe as shee had Oyle inough giuen her not onelie to defray all kinde of arrerages which was all she desired but sufficient beside to supplie future wantes which was more then she desired Mark 9 Those that brought the man of the palsie vnto Christ desired but bodily health for him but Christ not onely healed his bodie but cured his soule likewise saying vnto him Sonne bee of good comfort thy sinnes are forgiuen thee The theefe besought Christ onely to remember him when he came vnto his kingdome Luke 23 but Christ moreouer promised him Paradise and that hee should be with him that day in his kingdome The ruler requested but life for his sonne