punishment is heere expressed in these words There shall be weeping and gnashing of teeth ⧠The Parables of the Gospell moralized ¶ Of the vncleane Spirit LVKE 11.24 When the vncleane spirit is gone out of a man he walketh through dry places seeking rest And when he findeth none hee saith I will returne vnto mine house whence J cam out And when he cōmeth he findeth it empty swept garnished Then goeth he taketh to him seuen other spirits worse then himselfe and they enter in dwell there So the last state of that man is worse then the first IN this Parable these 3. principall considerations are to be obserued First that all of vs by nature are subiect to the temptations of the deuill to his often manifold temptations who preuaileth in some more then in other some Adam was tempted hee fell and the wicked continually yeeld to his temptations are ouercome Christ was tempted and he resisted and vanquished him and in him and by his power all the godly are cōquerers ouer the deuil his wicked ouerthrowing temptations Secondly there is a time when the deuil goeth out of vs either by Gods grace or good counsel or true vnfained repentance He goeth not out willingly of him selfe but he is throwne thrust out Thirdly his woful return in them that do not endeuour to keepe him out because their estate shal be far worse and they shall hardly or neuer be cured and recouered Our maisterful sin wherunto we are giuen more then to any of the rest is neuer alone but is accompanied with many other And when the deuill entreth againe he brings in with him nay a legion folow after him for he comes with power enough thinks it vnpossible that hee should be resisted or if he be resisted he wil not so be vanquished neither wil he euer giue vs vp so long as we are compassed with this mortall and sinfull body of ours Rom. 7.24 Heb. 12.1 Some think this parable was vttred to the wicked Scribes and Pharises and the rather through the prouocation of their blasphemous speech against their own conscience which said that he cast out deuils by Belzebub But it is more likely he spake it to the man that was possessed with the deuill out of whom the deuil was cast out Where it is most worthy of our meditation to cōsider by whom he was cast out not as the Pharises suppose by Belzebub but by one more mighty powerful then Belzebub and all the deuils in hel 1. Ioh. 3.8 For to this purpose appeared the son of god that he might lose the works of the deuil which are sinne death hel Greatly to cōfort the godly in al distresses of body mind while they are assured not onely that through his help all desperate diseases are cured but also that the malicious work of sathan is by his almighty power vtterly destroied and scattered Giuing vs sufficient encouragement not onely not to feare that hurt which sathan may worke against vs but also to haue recourse to him in all our distresses either of body or of minde how dangerous soeuer they be as also to giue him thanks praise for his manifold goodnes toward vs being deliuered to take heede least by our negligence wee fall into the like dangers againe As Christ gaue warning to him that had been diseased thirtie eyght yeeres and nowe was healed brought to his former strength by the vertue of his heauenly power and gracious goodnes Iohn 5. Behold thou art made whole sin no more least a worse thing come vnto thee Christ put forth this parable not so much to warne him out of whom the deuill vvas cast as also in the behalfe of the company that was present and the standers by Ioh. 12.30 To teach all the godly and the Ministers especially to haue great regard of theyr talke that it may be powdered with salt that it may tend to edifying and may giue grace to the hearers Colos 4.6 For often-times the standers by do more mark giue more diligent heed to that vvhich is spoken then the party to whō the speech is directed to whom it doth most pertaine The scope of this parable is principallie to shew how heauy a iudgement they heap vpon themselues which refusing the grace of God offered vnto them doe lay open a passage for the deuil to enter in againe For if through theyr want to heede-taking they giue him entrance again he wil most hardly or neuer be driuen out Therfore are we willed to worke out our saluation vvith feare and trembling Phil. 2.12 And to resist the deuill that so he may flie from vs Iames. 4.7 And let vs apply this parable to Christ his meaning as if he had said I came to expell sathan out of you that I might raigne within you And if you will not that I should raigne in you and ouer you and that you despise my grace and goodnes in this sort shall you be punished that the euil spirit which was cast out of you shal return againe and your stubbornnes shall thus be rewarded that you shall altogether be blinded and reserued to most wofull destruction How subiect we are to the deuils malicious intents continuall temptations How subiect to the deuils temptations may appeare heerein not onely by his hatred to the common sort of man-kind but euen to the best And beholding his temptations against our Sauiour we may not looke that we should stand free For if hee were bold to vex the head he will not spare the members He spared not our first parents in Paradice in the estate of their innocencie and integrity how much lesse will hee spare vs which are compassed about with so great corruption sin If he was bold to tempt Dauid to adultery and murder Aaron and Salomon to idolatry Peter to periurie and Saint Paule to the lusts of the flesh 2. Cor. 12.7.8.9 How shall wee thinke to escape which are not strengthned or endued with so great gifts graces If hee had his force against lob a righteous man and one that feared God God himselfe so witnessing of him let vs make no other reckoning but to prepare our selues to temptation Hee is most busie about vs when wee are least aware of his working Hee is not onely diligent to compasse the earth to and fro but hee goeth about like a roaring Lyon seeking whom hee may deuoure And therefore no maruell though we read Reue. 12.12 a woe pronounced against the inhabitants of the earth because the deuill beeing cast out is come downe vnto them vvho hath great wrath because he knoweth hee hath but a short time Hee could not preuaile in heauen therefore he will shew all his force on the inhabitants of the earth Whose wrath is great therefore we must looke for no mercy at his hands whose time is but short and therfore he wil lose no opportunity whereby he
may draw vs to our destruction And seeing his time it but short the battel not long let vs frame our selues the more valiantly to resist him And here is the comfort of the godly that the disciples of Christ saw sathan fal downe from heauen like lightning Lu. 10.18 For as the force of the lightning is suddaine soone gone so the fiercest assaults of the deuil are but short to them that can through Gods grace endure and ouercome them Again this is another comfort that though he be come down vpō the earth yet he is thrown out of heauen and they whose especiall delight is in heauenly meditations and godly exercises are most free frō his wrath though not altogether free from his temptations This wo toucheth not the godly them that resist his temptations for from them he soone flieth Iam. 4.7 but as for the vngodly he hath them in a snare wo be to thē that cannot auoid resist him 2. Tim. 2.26 Howbeit they that are most godly the deuil almeth at thē most eyther to bring them to shame or to vtter ouerthrow As Christ said to Peter giuing him a forewarning Lu. 22.31 Simon Simon behold sathan hath desired to winow you as Wheat but I haue prayed for thee that thy fayth faile not The corne that is winowed is sifted to the vtmost so doth sathan tempt try the godly as far as possibly may be Againe the corne being winowed doth shew it selfe in his excellency so the godly beeing tryed and found stedfast doe make Gods grace goodnes to appeare in them most glorious to theyr great commendation neuerthelesse through their owne strength they cannot stand stedfast 1. Cor. 10.12 To many theyr temptations are theyr crownes Iam. 1. My brethren count it exceeding ioy when yee fall into diuers temptations For hereby the woorthy vertues of the godly are made manifest which lay hid before Sathan to worke Iosephs ouer-throwe doth not only lay before him a most tempting baite but sifts him to the vtmost For his lewde Mistresse through the deuils temptations beeing bewitched vvith his loue dooth not vpon the first deniall leaue of her sute but assaieth him againe and againe vsing all meanes and seeking all occasions and opportunities yet by Gods grace he with-stood them all And though there-hence there arose his greatest troubles yet God did deliuer him out of all made his supposed shame the greatest occasion of his future honour and renowne The like may be said of Susanna As the deuill shewed all his policie in tempting Christ so is his craft and subtiltie more forcible toward the godliest them that are best disposed because they are som stay and hinderance vnto him that he cannot so greatly preuaile in the worlde as hee would For by theyr good counsaile and good example and godly behauiour they winne many vnto God and so doe greatlie crosse and preuent the mischieuous malice of the deuill and because this sort of people I meane the godly are farthest out of his reach so are the temptations which hee worketh against thē most mighty Knowing that the rest of the world in whom hee ruleth as he list are easily carried away with shewes and shadowes After he had tempted Christ and could not preuaile it is said he left him for a season purposing to returne again So also dealeth hee with the godly whom though hee cannot bring to the bent of his bow though hee giue them respite for a vvhile yet his mind is to set vpon them with fresh assaults And many which haue good gifts and graces he ouercommeth with ease and pleasure and idlenes negligence or else maketh them to abuse theyr gifts to badde ends and purposes When we are idle then is his fittest time to ouerthrow vs nay when wee are in godly exercises hee ceaseth not then to practise his feates Bringing in wandering thoughts either when we heare the Word or be at our prayers being carelesse at the time and forgetfull afterward Hee maketh not onely the instruments of sinne that is all vices but euen the best gyfts and godliest exercises the meanes to serue his turne and to worke his mischiefe against vs. As for them which haue a greater regard and are more wary he entreth incloseth within them by slie and secret meanes as if they are bent to any good to hinder them from it by shewing vnto them many difficulties lets and hinderances that the vvay to heauen is straite narow and as it were the climing vp of a sandy hill or high rock and that the passage there-vnto is full of dangers and ful of troubles Hee causeth many godly that are set in high roomes to fall and to giue offence that thereby others might take a liberty to doe euill Neyther doth hee refraine to inuegle the mindes of them that are set in highest degree as the fairest marks hee hath to shoote at to make them swarue and goe astray As if they be in place of iudgement to giue false sentence for gaine of golde if they be set to reproue the sinnes of the people to stand in feare of mens displeasure if in state of nobility and great possessions to make theyr will a law according to the Latine verse Sic volo sic iubeo stet pro ratione voluntas So I will and so I commaund and let my will stand for a reason and for a lawe But especially aboue the rest if they be princes he tempteth and perswadeth them that all things are lawfull for them that they are aboue theyr lawes and are not to be censured by any man whereby they perswade vnto themselues a liberty to sinne and who should controule them as was manifest in the Emperours of Rome His sleights are so deceitfull as to shewe the brauerie pleasure and profit of anie thing where-vnto hee tempteth but hee keepeth backe from vs the mischiefes that accompanie the same and so blindeth our eyes as it were in the noone day The murderer he maketh beleeue that reuenge is an ease to the hart keepeth back that blood will require blood Him that followeth the lewdnes of his fleshly lusts he tickleth him on in this how pleasant it is to continue wallow in such sinfull desires and keepeth backe the sicknesses diseases and other painful griefes which may shorten his lyfe Him that is giuen to theft and robbery him hee perswadeth that hee may haue wealth at will and liue as he list and keepeth backe from him the horrour of a shamefull death which he is not alwaies like to escape Him that is giuen to slaunder his neighbour what fauour and aduantage hee shall get by it and keepeth backe this fearefull sentence Who so priuily slaundereth his neighbour him will I destroy Thus he stealeth all inconueniences and hurtful after-claps out of our harts that we might not see the snare that is lay de before vs and the dangers that wee are like to fall into All occasions hee watcheth
a spirituall consideration The soules haue no parts nor members of the body because they are spirits Yet they are sayde to suffer in the members of the body because in those members they haue most offended As this rich man in his dainty fare and delicate dyet Balthazar after his banquets and boules of vvine lost his Kingdome and his life 2 Maccabees 15 13. Nicanor blasphemed GOD and therfore Maccabeus hand conquered him caused his head and hands to be cutte off and his tongue to be cutte out and giuen to the fowles They that haue abused theyr tongues in swearing and cursing by GODS appoyntment at the time of theyr death cannot speake vvhereby they might confesse theyr sinnes and craue mercy vvho as this rich man shall bee cruelly tormented in hell vvhen their soules are parted from theyr bodies This torment is expressed by Saint Iohn in his Reuelations 16 10. They gnew their tongues for sorrovve And blasphemed the GOD of heauen for theyr paynes and for theyr sores and repented not of theyr vvorkes Heere-hence lette vs learne to bridle our tongues because as Saint Paul saith What soeuer thinges are written are written for our instruction VVhy did not the rich man require the helpe of Iacob Ioseph Iob Dauid and the lyke because the poore vvere brought foorth for the rich that they seeing them might be prouoked to liberality and that GOD might fauour them the more Many good instructions in beholding the poore and especially that the poore mans prayers ascending aboue the skies might preuaile for them not after death for our prayers preuaile one for another while we liue That wee beholding the poore might be put in minde of our great wantes that wee might exercise the workes of charity that wee might giue God thankes that hee hath prouided for vs better that we might learne deuotion from them That wee might be put in minde to aske of God as they aske of vs that we being good to the poore we might cut off all languishing expences and fulfill Gods commandement that it might be a meane to practise all vertue and god lines Now followeth the answer of Abraham to this rich man But Abraham saide Sonne remember that thou in thy life time receauedst thy pleasures likewise Lazarus paines now therefore is hee comforted and thou art tormented He puts him inmind of his former flourishing estate to vexe him so much the more For it is one of the vnhappiest thinges in our great misery to remember that we haue been happy Remember that thou in thy life time as if he had said Thou hast liued to thy selfe not to God thou hast serued thy owne lusts and pleasures hast not lined in Gods obedience thou hast had all the care for thy selfe and not for thy neighbor Remember or else there should be no sting of conscience for wee would faine forget God graunts the wicked many good things in this life for special causes to teach vs not to murmure at their estate As God doth lay many afflictions and crosses upon the godly to purge them to refine them to try them But after this life the one haue perpetual torments the other most happy ioyes Looke not thou therefore for ioy and prosperity heere on earth and to haue thy heauen heere and in another worlde The rich man for his stately houses hath darl hell for his dainties and delicates eternall torments for his mirth and musicke weeping and gnashing of teeth and pittifull wringing of hands Contrariwise Lazarus for his manifold afflictions and tried patience infinite recompence 2 Cor. 4 17. For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall waight of glorie While we looke not on the things which are seen◠but on the things which are not seene c. Also the Lord saith by his prophet Esay chap. 6 My seruants shall cate and you shal be a hungry my seruants shal reioyce and you shall be ashamed Let vs learne to suffer afflictions with the people of God as Moses rather then to enioy the pleasures of sinne for a season They that reioyce heere shall sorrow there psal 126 6. They that sowe in teares shall reape in ioy Mathew 5 4. Blessed are they that mourn for they shal be comforted When Iacob blessed Iosephs sonnes hee put the youngest at the right hand In this world the wealthy are at the right hand of glory the poore at the left hand of shame but in the world to come it shal be otherwise for God will exalt the poore and throw down the mighty When the Egiptians lay dead vpō the Sea-shore the Israelites sang praises vnto the Lord. When Lazarus wept the rich man was in ioy but after a while the rich mans ioy was turned into most lamentable teares Let vs learne not to despise those that be poore and weake for this is Gods worke in them to purge their manifolde infirmities and imperfections and in like case vvas Iob tryed and in manie such distresses are the godly afflicted from time to time and so shall bee vnto the worlds end Againe let vs not iudge the rich and vvealthy to bee happy because they suffer no aduersity For the end trieth all not in this vvorld but in another psalm 73. Sonne This is spoken by way of reproach because in his life time hee did so much and so vainely boast that he was Abrahams sonne nowe his hipocrisie and vaine boasting is laide before his eyes to wound his mind the more Againe heerewith-all wee must not so take it that eternall destruction is reserued for them alwayes that haue had aboūdance of wealth For riches doe not debarre or shut vs out of the Kingdome of God But the meaning is that this rich man beeing drunken with the pleasures of this present lyfe gaue himselfe to all worldly delights setting light by GOD not beleeuing but contemning heauenly ioyes therefore is hee woorthily plagued for his great negligence and contempt VVho when thou wast created to immortality the law of God did lift vp thy mind to heauenly meditations thou forgetting thy excellent estate hadst rather be like the swinish Epicures who put all their felicity in pleasure therfore thou receauest a reward meet cōuenient sutable to thy brutish life And nowe where is thy fine silkes and purple where be thy perfumes where be thy feastings bankettings where is thy piping and dauncing and the variety diuersity of thy manifolde pleasures While thou wert aliue no kinde of wine could please thee being cloyed with them so great was the deliciousnes of thy mouth neyther wouldest thou all that while so much as giue a little water to Lazarus being thirsty and now thou canst not obtaine so much at a pore drop of water to refresh the scalding heate of thy tongue Insteede of thy gallant Mannours which thou hadst then thou hast now the darke dungeon of hell for thy delicate pastime euerlasting paine for
confession of thy fault is the happy entrance to obtaine Gods mercie VVash you make you cleane sayth the Prophet Esay chapter 1. verse 16. take avvay the euill of your vvorkes from before mine eyes cease to doe euill The whole Church which is the company of the godly shall helpe thee with their prayers or if thy confession bee priuate thou shalt be much comforted by the admonitions of thy faithfull friendes or godly Minister vnto whom thou shalt confesse thy fault Loose not so great a benefit through thy negligence and deferre not the health of thy soule Suffer not so vgly so loth-some a guest as the deuill is long to abide in thy soule which by right is the Temple of God Suffer not the deuill to make any mansion in thy soule who should not haue the least entertainment but expell him and thrust him forth And if thou doe perceiue thy selfe to be in the iawes of this cruell Woolfe call for the help of Christ that most stout valiant Shepheard which can teare in peeces the lawes of the Woolfe yea of the most stoutest Lyon 1. Sam. 21.9 As the sword which is neuer occupyed gathereth rust in the sheath and is fit for nothing so that soule which gathereth still the filth of sin and is neuer clensed is fitte for no vse but onely for destruction The seruaunts are willed to bring foorth the best robe God onely giueth grace and forgiuenesse of sinnes but by the handes of his seruaunts the Ministers it is applyed vnto sinners who vpon theyr true repentance in Gods name and in his behalfe do absolue them from their sinne As the psalme 130. saith With the Lord there is mercy and vvith him there is plentious redemption and he shall redeeme Israell froÌ„ all his sames The Ministers they bring foorth this precious robe out of the Wardrobe of Gods mercie and of the infinite merrits of Christ his death and passion He put on a ring on his hand That is Ring hee gaue him power to practise all good workes Hee restoreth vnto this penitent sinner the garment of holines and grace and all other good workes which hee did in the state of grace before hee fell from thence He put shooes on his feete That is Shooes he made the rebellious affections of his corrupted hart and stubborne will obedient and subiect to the rule and gouernment of his godly and sanctified soule hee made them most swift and ready to doe good which before were slow to all godlinesse and most quicke to all wickednes But God not content onely here-with of a Reuenges doth shew himselfe a great Comforâ—â—â— not onely forgiuing sinne but granting grace to take heed of future follies and how we fall into the like offences againe As Iob saith chap. 22. If thou returne to the Aloâ—ghtie thou shalt be built vp and thou shalt put iniquitie farre from thy tabernacle Thou shalt lay vp gold for dust and the gold of Ophir as the flints of the riuers For weakenesse thou shalt haue strength and for ignorance blindnes thou shalt haue heauenly wisedome in stand of the wine of the pleasures of this worlde thou shalt drinke of the water of life shalt neuer thirst after the pleasures profits and vanities of this world but still continually thou shalt growe in dislike of these and long for those ioyes which neuer shall haue end Many a one forgiues through feare others would reuenge yet cannot but God with his onely beck can destroy whom he will Yet he being so often prouoked despised refused dooth patiently forbeare vs and louingly allure vs and friendly receiueth vs and most comfortably embraceth vs. Making great ioy at our repentance and amendment and stedfast purpose to continue in goodnes therefore he biddeth his seruants Kill the faâ— calfe to Being the faâ—â—â— calfe and kill him And leâ— vs â—â—te and be merry For this my soone saith heâ— â—as dead and is aliue againe and be was losâ—â— but he is found and they began to be â—â—â—rie This doth represent the great ioy whâ—â—â— Christ tooke out of the conuersion of sinners and publicanes with whom hoe did 〈◊〉 and for the which matter he was reproued of the Sotibes Pharisies Vnto whom he â—â—â—swered that he came not to call the righteous but the sinners to repentance Againe head â—led them to consider what this meant I will haue mercy saith he and not sacrifice Not onely the Angels in heauen reioyde at the conuersion of a sinner but also the whole church and God himselfe and therefore he saith let vs be merry The first thought of a sinner is of his sinne next of his owne maâ—â—◠〈◊〉 froward disposition heâ—re-hence 〈…〉 â—â—â—eth the hatred and 〈◊〉 of sinne This made Petes to say Depart from me 6 Lord for I am a sinfull man There is not so much ioy when the sinner 〈…〉 there is also aâ—grâ—â—â— ioy The ioy of a sinner â—â—â—â—â—â—ed when he 〈◊〉 a good course and â—â—â—eth himselfe to liue well after the 〈◊〉 of Goâ—â— most holy will Not only his 〈◊〉 â—â—â—ends houshold 〈…〉 all some himselfe 〈…〉 see so happy a change No tong can vtter the extraordinary ioyes and 〈…〉 which God granted to the soules inward 〈◊〉 of them which hauing â—spansâ— to God If after thâ—◠〈◊〉 there were no glory remaining for the godly 〈◊〉 illegrâ—â—◠〈…〉 thâ—◠〈◊〉 they haue should persâ—â—â— theÌ„ 〈…〉 out sin See the difference betwixt the keeping of Swine the pleâ—â—◠〈◊〉 fathers table In sinne there is not 〈…〉 â—â—â—me â—â—â—th 〈◊〉 in 〈…〉 abound a 〈◊〉 gracious faâ—â—◠〈…〉 sinners are deceaâ—ed 〈…〉 thâ— in that they â—â—ink therâ—â—◠〈◊〉 so greaâ— coÌ„fort plenâ—â— to be sound 〈…〉 life as they 〈◊〉 they 〈◊〉 a lewâ—â— life esteeming 〈…〉 〈◊〉 of â—his 〈…〉 â—heâ—fore they are 〈…〉 〈…〉 lewd woman 〈…〉 â—â—â—ence for 〈◊〉 life would sâ—â—â—er diuine but that she feaâ—eth pouerty and diuert other worldly helps for that cause endangereth her soule for euer But let that of the prophet coÌ„fort thee Psal 36. I neuer saw the righteous forsaken nor their seed beâ—ing their bread The birds of the heauen they neither sow nor spin yet God prouideth for theÌ„ how wil not god prouide for them much rather which truly tuâ—ne vnto him See how he prouided for this prodigal son who as soon as he left his sinful life found a banket prepared ioyfull coÌ„pany pleasant musick The children of Israel departing froÌ„ the bondage of Egipt saw Gods miraculous deliuerance sang reioyced neuer wanted food from heauen vntil they can into the promised land of Canâ—an They which leauing the vaniâ—â—es of this world make their volage throgh the Deserts of this life seâ—sing God seeking â—â—â—enly Canaâ—â—â— God granteth theÌ„ many worthy meditations heauenly coÌ„forts where with they are inwardly fed as with Manna froÌ„ beâ—â—â— hauing diuers sâ—â—â—es 〈◊〉 â—â—â—agements that they should not saint The Israelites in Egipt
fed vpoÌ„ Onions Garlick but in the Desert they fared most daintily so this prodigal son before he came to his father fed vpon husks but being returned hath his part of the fat calfe It is worthy the noting to see howe in the beginning of our conuersion it pleaseth God to graunt aboundance of ioy as he did to this prodigall sonne and to the Israelites going out of Egipt This God doth in great mercy considering the great frailty of them who newly haue returned For they stand in neede of speciall helpe and comfort Who although they be returned by Gods especiall appointment sustainâ— many labous and endure many tentations as the people of Israell did in the Desert Yet in all these labours and trialls they are not forsaken of the Lord but at last they haue the vpper hand as the Israelites had of the Canaâ—nites Many thinke a vertuous life is painfull and a vicious life most pleasanâ— but the difference is in the end For the end of the vertuous life is ioy in another woâ—ld how troublesom so euer it hath beene in this world but the end of a vicâ—ous life is most lâ—mentable wheÌ„ these short ioyes aâ—â— soone out off The beginning of our conuersion and the end of our perfection God doth crowne with greatest ioy Fruite trees when they begin to bud haue a flourishing shew and when they yeeld their fruite then are they most accounted of In some God doth magnifie his mercy in others he rewardeth their good deedes When God by his secret grace doth espouse himselfe to the soule of any man or woman because hee receaueth the sâ—me poore and naked of his owne cost he maketh a bountifull feast neither doth he order the matter after the deserts of that soule which is espoused vnto him but according to his owne wealth and aboundance hauing all from him selfe nothing from that Therefore it is said in the Canticles My sister is but a little one and hath no breasts The parents loue their children but especially the yong ones they carry in their armes tender them most So God is most tender ouer them that are newly conuerted vnto him and beareth much with their infirmities and helpeth them forward and stayeth them as a nurse doth her children Therefore Christ did not onely louingly and mercifully receaue the publicanes and sinners that repented but was conuersant with them and did eate with them He that found his lost sheepe laid it on his shoulders with ioy and when he caâ—h home he called together his friends and his neighbours saying vnto them Reioyce with me for I haue found my sheepe which was lost So the woman when she had found her groate that she lost called had friends neighbours saying Reioyce with me for I haue found the peece which I had lost The prodigall Sonne sayde I will rise and goe to my Father and say vnto him Father I haue finned against heauen and before thee and am no more woorthy to be called thy Sonne make mee as one of thy hired seruants So he arose and came to his Father and when he was yet a great way off his Father saw him and had compassion and ranne and fell on his necke and kissed him Then the Father said to his seruaunts Bring foorth the best robe and put it on him and put a ring on his handes and shooes on his feete And bring the farte calfe and kill him and let vs eate and be merry For this my sonne was dead and is aliue againe and hee was lost But he is found for the Scripture ternâ—eth them dead that are giuen vp to finde and they are risen from the dead which râ—pent and amend And they beganne to be meâ—ry at so happy a change For I say vnto you that ioy shall bee in heauen for one sinner that â—onuerteth more then for ninety and nine iust men which thinke they need none amendmenâ— of life Yea there shall be joy in the presence of the Angels of God for one sinner that conuerteth But now let vs behold the murmuring of the Pharises whom this elder grudging sonne doth represent and howe Christ playeth the aduocate pleadeth for sinners taketh their part which is the last thing to be spoken of and wherein the whole parable is conclude Now the elder brother was in the fielde and when hee came and drewe neere to the house hee heard melody and dauncing And called one of his seruants and asked what those thinges meant And he saidâ— vnto him Thy brother is come and thy Father hath killed the fatted calfe because he hath receaued him safe found Then he was angry and would not goe in therefore came his Faâ—her out and entreated him 〈…〉 In this last consideration in contained a great encouragement to them that liue well that they may continue in well doing and be godly still As we reade Re. 22.11 He that is righteous let him be righteous still and he that is Holy let him be holy still Behold I come shortly and my reward is with mee to giue vnto euery one as his worke shall be Sonne saith this Father thou art euer with me and all that I haue is thine Also heere is contained an instruction vnto the godly not to murmure at Gods workes but rather to reuerence them and to â—eioyce that it hath pleased him to deale so graciously with sinners to call them home that went so far astray Whereby we are further taught not rashly to iudge of any but to hope the best and in charity to pray for their amendment Ia 6 2â— Ga 6.1 â— As we are willed to mourne with them that mouâ—â—e so also are we counsailed to reioyce in all christian sort with them that reioyce and not to repine and grudge at any thing that good is Especially wee should reioyce and be gâ—â—d one with another at the conuersion of a sinner as the Apostles reioyced at the conuersion of the Gentiles Acts 11 18. When they heard these things they held their peace and glorified God saying Then hath God also graunted to the Gentiles repentance vnto life The Pharisies through the pride and high conceite of their own worthines and disdaine of sinners could not reioyce at the conuersion of sinners or that any sauour should be shewed them Our Sauiour Christ sitting at table in the house of a Pharise and Mary Magdalen standing behind him and wiping his feete with the haires of her head the Pharise which bad him thought this with himselfe If this man were a propher he would surely haue knowne who and what manner of woman this is which toucheth him for she is a sinner To whom Christ aunswered by way of a parable that many sinnes were forgiuen her because she loued much because she turned from her vaine loue and turned to the Lord with all her heart Math. 20. The maister of the vineyard when he was to pay the labourers their hire gave vnto them that came in last as much
thy songs and merriment continuall weeping and howling And now by the iust iudgement of God which cannot be changed thy due place is limitted vnto thee where thou must remaine for euer He is comforted who suffered so many miseries and distresses of this life which no man must foolishly so interpret as to apply the same to all that haue endured miseries heere in this life to whom it shall be so far off that their afflictions shall doe them good that it shall be vnto theÌ„ a beginning of endlesse miseries Howbeit the patience of Lazarus is heere commended because it ariseth of faith and of the true feare of God For euery one that suffereth miseries doth not deserue the praise of patience but they which for the triall of theyr faith and in a good cause obaying God haue abidden endured great extreamities in hope of a better life For theÌ„ which haue endured such a christian warfare is reserued a crowne and perpetuall rest and heauenly ioyes Contrariwise the prophane contemners of God and the deriders scorners of all godlines which wallow in all fleshly pleasures and who haue so choaked vp the light of nature that all desire and care of godlines is quenched vanished for such perpetuall torments are prepared to make a wofull and sorrowfull change for their earthly vaine delights Furthermore we must remember that the comfort which the children of God doe enioy consisteth heerem that they beholding this blisful estate in meditation mind and contemplation should stedfastly goe through the course of a godly life resting themselues vpon the sure certaine hope of enioying the same As on the other side the wicked are miserably vexed as it were with a sence and feeling of hellish torments which hang ouer then heads that they may haue of his grace to liue a godly life in all holy obedience according to the will of God for feare least it be said Depart ye cursed into hell fire there shall be weeping gnashing of teeth But this godly course of exhorting and praying one for another is not practised but rather scorned and contemned of this vvicked world which how necessary it is they shall know heereafter when they feele the smart of it His desire of his brethrens repentance proceeded not from the loue of God that by their conuersion God might be glorified but onely that his paines might be eased their torments preuented not least in their life they should not offend God but least after death their estate should not fall out to be most damnable Let Lazarus coole my tongue for I am tormented in this flame the ease of tormentes is all the matter they ayme at they are not grâ—eued that God is not serued or many offended by their example but these among the vngodly are the rich mans speeches I am tormented and least they also should come into this place of torment As they that by doctrine and counsell and perswasion and godly life and conuersation haue wone many to God shall haue a singuler prerogatiue aboue many other so also they that haue been the cause of other mens falls sins and offences either in doctrine or wicked counuersation theyr torment thereby shall be the more increased Therefore S. Austine saith that the paine of Arrius the Heritique is daily encreased because by his euill doctrine hee led away many from the knowledge of the truth and of their owne saluation For as wicked people while they liue heere seeke only their own things not those things which are Iesus Christs as also neglecting their poore brethren not regarding theyr good or commodity so in hell likewise they care for no more but their owne affaires What burnes in hell but our owne wilfull will what destroyeth the world but selfe-will inclined to stubbernes and all rebellion disobedience And heere are they cÌ„ofuted that think the dead haue care of the affaires of them that are liuing For heere is no doctrine deliuered to confirme it but that which is heere set downe is to shew the miserable estate of the rich wicked man and of all wicked men in that requests and others would faine heare voyces out of the ayre But such strange desires of men God will not satisfie neither will hee by this meanes derogate from the authority of his word Againe faith doth not depend vpon miracles wonders but is the special gift of Gods holy spirit which proceedeth froÌ„ the hearing of the word And it is the proper gift of God to draw vs vnto him which worketh effectually by his worde Therefore there is no hope that those meanes may profit vs which draw vs from the obedience of Gods word Wee must confesse that our nature is inclined to nothing more then to vaine reuelations and we see how eagerly they throw themselues into sathans snares that refuse the word From hence came Negromancie and the blacke vnlawfull Arts which the world doth greedily hunt after in a mad mood doth search to the bottome We must not therefore harken vnto the dead by which meanes the deuil spreadeth his lies and illusions neither must we look to be taught by Angels from heauen Ga. 1 8 The wisedome of men must be lay de a-side which is altogether foolish in Gods affaires 1. Cor. 2 14 3 18. And we must desire to bee instructed by Moses and the prophets that is by Gods word onely that we may be edified and take profit thereby and especially that we may heerein shewe our obedience to God who hath appointed this meanes onely to knowe his vvill And he that will not beleeue Gods word will not beleeue Christ if hee should returne againe much lesse the Angels or them that arise from the dead When a voyce came down from heauen concerning Christ saying This is my beloued sonne in whom I am wel pleased heare him should the disciples haue said Nay but an Angell from heauen shal certifie vs better of thy will The chiefest seruice we can shew to God is to obey him according to his will Should Moses after God had prescribed him how his tabernacle should bee made haue caused it to be made and fashioned after his owne mind When Saule was appointed by GOD to smite Ameleck and to slay both man and woman infant and suckling both oxen sheepe camell and asse hee spared Agag the King and the better sheepe and the oxen and the fat beasts and the Lambes all that was good would not destroy vnbeleeuing world hath had more care giue greater credit then vnto the direction of Gods word by that meanes hath many a soule perrished which otherwise might haue beene saued But if there be any godlinesse sence or reason in vs let vs marke the wordes of the holy Apostle S. Paule Gala. 1.8 Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And that it might sineke more deepely
of mankind being through the malice of sathan spoiled out of the cloathing of innocencie sore wounded with all kind of vice cast a side destitute of helpe halfe dead and euen at the next dore to desperation Iesus comming downe from heauen vouchsafed to visite and see them And to the ende hee might the better helpe them by taking mans nature on him he came very neere to man both seeing and being seene hearing and being heard feeling and being felt and hauing pitty on our extreame distresse he tooke vpon him our sinnes and beare them on his owne body he did in his own proper person suffer that we had deserued The same Iesus hath seene to the curing of vs who neuer turned his face from any sinner were he neuer so vile or abiect Whereas the proud and disdainfull priest passeth by him euen then giuing vp the ghost whereas the Leuit neglecteth him bidding God haue mercy vpon him and so going foorth on his way as hee had begun least he should sustaine some hinderance or damage in the things of the world while hee helpeth his neighbour Iesus this Samaritane hath his Hosts and In-holders to whom he leauing the earth and ascending into heauen doth commit the wounded man to be wel looked vnto promising a reward in heauen if through the aboundance of charity they shall haue laied out any thing more then was commaunded for the healing of the pittious body And by these In-holders are to be vnderstoode the Apostles Ministers and Preachers by whose painfull preaching he doth cure and helpe mankind and gathereth the same from the violence of theeues into the inner roome of the church where the wounds of sinne are healed By the doctrine of the gospell our very enemies must be loued and by Christ his example the poore the strangers the fatherlesse and widdow are to be releeued by our almes and charitable deuotion For true it is that Christ is loued in his members in whom likewise he is offended wheÌ„ their weake consciences are offended and is put to open shame of the world when they be put to shame and is put to death wheÌ„ they be put to death wants releefe when they are in need and necessity The fountaine of mercy is the loue of thy neighbour for if thou doest not affect the party thy mercy will soone grow key colde And that thou mayest take liking to the party yea although he be thy enemy if it be no more but for Gods cause and at his request mark what Christ saith If ye loue mee keepe my commaundements whereof this is one Loue your enemies doe good to them that hate you Kill thy anger and thy wrath bury thy hatred and tread it vnder thy foote GOD hath been fauourable vnto thee doe somwhat at his request doe more for his loue Heb. 6 10. God is not vnrighteous that he will forget your works and labour that proceedeth of loue Heb. 13. To doe good and to destribute forgette not for with such sacrifices God is pleased 2 Cor. 9 6 7. Hee which soweth little shall reape little and he that soweth plenteously shall reape also plenteously Let euery man doe according as hee is disposed in heart not grudgingly or of necessity for God loueth a cheerefull giuer 1 Iohn 3 17. Who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him Tob. 4 7. Giue almes of thy goods and turne neuer thy face from any poore man and then the face of the Lord shall not be turned away from thee Be mercifull after thy power if thou hast much giue plenteously if thou hast little doe thy diligence gladly to giue of that little For so gatherest thou thy selfe a good reward in the day of necessity Pro. 19 17. Hee that hath pitty vpon the poore lendeth vnto the Lorde and looke what he layeth out he shall loose nothing it shall be paide him againe Psalme 41. Blessed is hee that considereth the poore and needy the Lorde shall deliuer him in the time of trouble The Lorde preserue him and keepe him aliue that hee may be blessed vppon earth and deliuer not thou him into the will of his aduersaries and enemies The Lorde comfort him when he lyeth sicke vpon his bed make thou all his bed in his sicknes Gal. 6 10. While we haue time let vs doe good to all men and specially to them which are of the householde of faith 1 Timo. 6 17. Charge them which are rich in the world that they be ready to giue and gladly to destribute laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life In conclusion gather this lesson also to see the mildnes of our sauiour Christ how largely and modestly and delightfully he aunswereth and satisfieth his enemy which came to intrap him that wee may learne with 〈◊〉 modesty and good will to answere them that seeke our hurt Yea all superiours are heereby aduertised not to be too austere to them that demaund any thing of them See you not how Christ answered this crafty Lawyer to the full when he might haue cut him off in shorter termes or else aunswered him with silence See also how by these demaunds and by euery little occasion our Sauiour deliuered many profitable wholsome instrucâ—â—ons By this example righteous men the friends of God and the louers of mens soules are glad vpon the least matter offered to profit as many as they may and for the loue of God and their neighbours to shew forth many good works According to the exhortation of our Sauiour Christ Math. â— 16. Let your light so shine before mâ—◠〈◊〉 they 〈◊〉 see your good works glorifie yoâ—â— sâ—â—hâ—r which is in heauen In another sâ—nce Ierusalem is sayde to signifie Paradice where-hence man vvas cast out and depriued of all spiritual gyfâ—â— and graces as immortalitie righteousnes and holines the true knowledge and feare of God Iericho signifieth this world and the calamities and miseries thereof the diuers infirmities where-with man is oppressed by sinne By theeues the deuil and his kingdome euill counsell company example By garments heauenly graces and the perfection which man had before his fall By wounds his infirmities the corruption of his whole nature which hindereth vs that we cannot loue and serue god as we ought By the priest and the Leuite the sacrifices of the old Testament which could not deliuer vs from sinne and death By the Samaritane Christ which deliuered vs from sinne death the deuill hell By the Samaritanes iournying Christ his descending from heauen and taking vppon him the nature of man By comming neere vndertaking the affections of man beeing like vnto him in all thinges sinne onely excepted Had compassion The cause that mooued him was his mercy not our desertâ— He bindeth vp our wouds when he forgiueth our sinnes and healeth our manifold infirimities