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
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
vppon the earth with the other at one time Dagon cannot stande before the Arke of God wee cannot worship God and the Idoll of this worlde â—uke 10 One thing is necessarie as Christ telleth Martha A similitude If thou grauest with one knife or sewest with one needle thou shalt ridde and dispatch a great deale more worke then thou shouldest if thou wroughtest with two togither for one of them will hinder an other so much riches will hinder thy religion and the further thou goest from the world the neerer thou commest vnto God There be manie Cities and townes corporate which are endowed with customs priuiledges differing from others yet are they not so contrarie but one may haue the freedome of diuerse of them at once But Babylon and Hierusalem heauen and earth God and Mammon are at such mortall and deadlie foade togither as they may not be matched and combined togither We cannot be a free Denison in heauen aboue and be a bond seruant to this wicked world beneath There can be no fellowship betweene righteousnesse and vnrighteousnesse Coâ— 6 no societie with light and darkenes no vnitie and agreement with God and Beliall We cannot be partakers of the table of the Lord 1. Cor. 10 and of the table of Diuels We read in hâ—lie scriptures how the Samaritanes would haue confounded these extremities and mangled Gods religion 2. King 17 and mingled therewithall their idolatrous superstitions Naaman the Syrian was such a kinde of fellowe hee was content to offer incense 2. King 5 and sacrifice to God but with it hee woulde keepe still the fauour of his Prince and the credite of his place he woulde repaire betweene times with his maister into the house of Rimmon Nicodemus was willing to be a professor Iohn 3 and to becom Christs disciple but he would not come by day but by stealth in the night for feare of the Iewes of the losse of his authoritie and good estate in this world The gallaunt young Gentleman Matth. 19 that shewed so much zeale of the Kingdome of heauen as if hee had meaned presentlie to haue gone thither woulde not depart with his worldlie possessions for the purchase of that kingdome Hee was of that mind to haue heauen and the world or to haue no heauen at all But this could not bee Matth. 6 for they are two imperious and contrarie maisters whom no man can serue togither at one time As the people of Israel neuer had Manna Exod. 16 and the flesh pottes of Egypt at one tyme so is it not permitted vs to taste at one time of the delightes of heauen and the pleasures of the worlde for the loue of the one breedeth the loathsomnesse of the other As the stomacke if it be distempered with rawe humours it cannot rellish well sauourie meate A similitude so our soules oâ—â—rburdened with worldlie grosse affections we cannot taâ—e of heauenly consolations Exod â— When as Pharaoh gaue commaundement to the Hebrew people to offer sacrifice to their god in Egypt Mosâ—s made answere that it could not so bâ— Shall we saith he offer vnto God the abhominations of the Egyptians Iohn 2 When Iesus entred into the Temple of Hierusalem and chased out the prophane Marchants and copesmates from thence hee did by that example not obscurely teach vs that there is no roome for such in the Church whose godlines is their gaine who trade themselues wholie to the affaires of this worlde Inasmuch therefore as this mans prosperitie puft him vp with pride and drew his heart farre from his due obedience to his gracious father let vs that stand take heed least we fall and greatly stande in feare that when the worlde fauoureth vs the diuell will most tempt vs and estrange our hearts from the seruice of God Let vs not therefore fâ—â— the loue of out earthlie and worldly portion fâ—â—sâ—ke our heauenlie father who is a better portion H s house is little Zoar â—â—n 19. the citie of refuge vnto which Lot fled and was presâ—â—ted when Sodome was destroyed In his house are many dwellings his house is made of golde and his gates of precious stones If we abide there we shall haue riches at our desire For riches and plentiousnesse is in his house and at his righ hande are aboundant pleasures for euermore When as Gorgias came in battell against Iudas 1. Mat. 4 and Iudas made his solemne oration to the Iewes that were in the camp among other things which he charged them hee peremptorily commaunded them that they should not be too greedie of the spoile of their enemies but should stande to it like men and first fight manfully ouercome the enemie there would be time afterward inough and inough to diuide the pray among them so forasmuch as our life is a warfare Ephes 6 and we fight not only against flesh and blood but against principalities against worldly powers against spiritual wickednes which is in high places let vs not too couetously seeke worldly wealth Let vs first gird vs with our swords vpon our thighes and march against our enemies the world the flesh the diuel let vs first kill them who seeke to kill vs and after the victorie and conquest is ours we shall all of vs in heaueÌ„ with ioy and gladnes diuide the spoyle among vs. The eight Chapter Of the waste which the prodigall sonne made of his portion Vnder which how transitorie worldly ryches are euidently is declared THe holie Prophet well perceiuing the bias of the world how fondly it is fixed vpon imaginarie pleasures momentanie delights thus grauely vehementlie reprooueth their foolishnes O ye sons of men â—sal 4 how long wil ye blaspheme mine honor and haue such pleasure in vanitie and seeke after leasing He accounteth worldly pleasures but vanitie and leasing because they promise vs ioy and do giue vs sorow they promise vs continuance and dissemble like hypocrites and suddenly do forsake vs. This is plainly seene in the hystorie of this man for be rufled not long in his iollitie and excesse but he suddenlie did sinke and from a great flood came to a low ebbe his part was soone plaied and like to a game-player hee departed from the stage to put off his vesture For the text sheweth howe not long after as he parted from his father so he departed from his fathers substance In him is fulfilled the saying of the Psalmist Psal 37 I my selfe haue seene the vngodlie in great power and flourishing like a greene Bay tree and I went by and hoe he was gone I sought him but his place could no where be found The regard therefore of this so mutable and transitorie a condition of this present worlde is argument inough if there were no other reason to weane our soules from the loue thereof to the onely loue of God A similitude The world doth serue vs as the hangman doth
As if hee should haue sayd I dare not and I doe not make sute vnto thee to bee as I was before and to bee taken for thy sonne I am vnworthie of such fauour I haue so disgraced my selfe I haue beene so dislike thee that I cannot bee thy sonne vouchsafe mee that mercie that I maie belong vnto thee that I maie haue a roome and seruice in thy house among the companie of thy hyred seruants I will not bee thy sonne but Lorde make mee thy seruaunt Psal 85 For better it is for mee to be a doore keeper in thy house then to keepe swine abroade One thing therefore doe I desire of thee euen that I may dwel in thy house for euer For there the swallow hath found her a nest and the sparrow a place wherein to hide her selfe euen thy altars ô Lord my king and my God Of this example let vs make a godlie vse and let vs learne humilitie it will auaile vs much as it did this man Matt. 7 Enter saith Christ into the straite gate which must bee by humilitie For we cannot passe through a narrow gate but by stowping low vnto it And better it is to stoupe too much then an â—uch too little otherwise he may receiue a knocke and be repelled backe Matt. 4 Our Sauiour Christ preached often of humilitie because it might be better learned of vs Of whome did he make choice to be his followers but humble and base fishermen Whom hee so peremptorilie charged with this dutie as he told them flâ—tlie that vnlesse they were lowlie and humble like children Matt. 18 they should not be saued Luk. 2 Christ by humilitie was exalted to all dignitie When he was borne in a stable and laide among beasts he was applauded and glorified by Angels When as hee was circumcised the eight day as a sinner he was then named Iesus which signifieth a Sauiour When he was numbred among the wicked and betweene two theeues crucified the whole heauen was then obscured Matt. 27 and the Sunne and Moone eclipsed and hee was by his father by signes and woonders glorified and by the Centurion standing by and seeing them publiquelie magnfied A lowlie man without pride is like an innocent Doue without gall 〈◊〉 similitude 〈◊〉 similitude A tree that is planted in the lower ground is safer then that which standeth higher vpon a loftie mountaine for the windes and tempestes haue more power ouer it He that is the lesser is the greater saith Christ Luk. 14 The greater because his rewarde shall be greater the greater because he is like vnto Christ who is greatest of all A similitude As ashes do keep and preserue fire so our humilitie whereâ—y wee consider our selues to be but ashes keepeth and cheerisheth the fire of the spirit The deeper and lower that the pit is A similitude the holesomer and sweeter the water of it is so the lowlier and humbler thou art the more delightfull and gracious art thou vnto God Thou canst neuer loose by thy godly humilitie for it will extoll thee and bring thee vnto dignitie Paul who in humilitie confessed himselfe to be the least of the Apostles 1. Cor. 15 in labours through God who wrought mightilie with him hee exceeded and surpassed all the rest of the Apostles The Baptist who thought so meanlie of himself Matt. 3 as hee thought his hande not woorthie to vntie Christes shooe Christ vsed that hand to a higher office and did put it to his heade and was baptized of it The Centurion who adiudged himselfe vnworthie to receiue Christ into his house Mat. 8 Christ did commend him and did preferre him aboue all the people of Israell Matt. 18 But Capernaum that looked proudly and stared vp to heauen the Lord depressed and threw it downe to hell When Christ was to manifest his tranfiguration Matt. 17 which made to his glorie hee shewed it but to three but when he was crucified which made to his contempt he was seene of all he would be lifted vppe and hanged in the ayre that all the worlde might seâ— him It is not amisse to conceale such things which maie tende vnto our praise and to make them knowne to fewe but it is to good purpose to publish our defectes and manifest them vnto all Thou hast no iust cause and argument of thy pride but thou hast matter inough to prouoke thee to be humble Vide vnde veneris crubesce vbi es ingemisce â—ernard quò vadis contremisce Looke from whence thou art and bee ashamed where thou art and be grieued and whither thou shalt and be terrified We see sometimes a man in respect of his wit little wiser then an Asse and yet be setteth and rufleth in his silkes and is adorned with his rings and costlie iewels his outward burthen is better then himselfe and this man is proude because of his riches which an Asse might bee as well that is his sumpter Iade and carrieth vpon his backe more riches then his maister The proudest vpon earth when hee is buried in the earth is as meane as the vildest here on earth A similitude In Chesse play there are diuers degrees of persons There is the King the Bishop the knight the rooke and there is the abiect and paultrie pawne these haue their differences and roomes by themselues according to their degrees while the game lasteth but they are all one when they are put into the bagge Death maketh the begger the King alike all are one with him when he hath vs in his bagge There are eares of corne in the time of haruest to be seene in the fielde that are higher then others A similitude but when the Reapers cutte them downe they are bounde vppe togither and then this difference appeareth no more betweene them for they are threshed and beaten out togither Let vs therefore laying aside all pride bee humble and meeke as it becommeth Christians and as Christ himselfe by his owne example teacheth vs. The eight Chapter How God out of euill things bringeth forth good as making the sinnes of the prodigall sonne the occasion of his humble and dutifull confession IF the prodigal sonne had not beene so sinful he had not returned to his father so sorowfull From the excesse of his iniquitie did spring this his dutifull and conformable humilitie This commendeth both the goodnes and wisdom of God to vs who can make our sinnes redound to his praise and from a matter so vilde can extort and wring out such a vertue from vs. Is not hee a wise workeman who cannot onely skilfully graue in golde and siluer A similitudâ— and improoue the purer substance but also can make vse and benefite of the drosse and can applie it to good seruice It is so with God who is this cunning craftsman who not onelie engraueth in the hearts of his Saints his refined mettall the markes of
shed It cannot bee expressed howe a sorrowfull soule in all humilitie throwing downe it selfe before his mercie seate is acceptable vnto God and gracious in his eyes It is not possible that hee shoulde bee shut out that knocketh at his doore or not finde comforte that is sorrowfull for his sinnes or that his teares shoulde not bee put into the bottell and GOD shoulde not wipe awaie all teares from his eies Psal 126 Hee that nowe goeth on his waie weeping aâ—d beareth forth good seed doubtlesse shall come againe with ioie and bring his sheaues with him This much holie Scripture aboundantlie doth approoue but principallie the president of this prodigall person For hee no sooner crieth but the Lorde heareth him no sooner returneth but the Lorde meeteth him naie to manifest his longing after him he a far off espieth him and at hand embraceth him God the father therefore his aboundant mercie towardes vs his wicked and rebellious children in this example is set before our eyes It is heere twofold wise propouÌ„ded vnder which two kindes whatsoeuer more particularlie may be further illustrated properlie is coÌ„tained The first is his mercy towards vs a far off the second is his mercie towardes vs being nigh and in presence with him In the description of the first these notes as euident demonstrations thereof are premised and prefixed His seeing him a far off his falling on his necke his kissing him We wil first intreat and discourse of the first His seeing him a far off He beginneth with this first because this is that which chiefly worketh in vs for his grace The grace of God the cause of our conuersion A similitude and louing countenance must go before else how should our repentance and conuersion followe after A sinner is like the Eccho which cannot speake first but must answere a voice God must call before we can come hee must speake first and then we aunswere and say with holy Samuel Speake Lord for thy seruant heareth 1. Sam. 3 We haue nothing of our selues without the grace of God For of his fulnes haue we al receiued grace for grace A similitude When wee beholde our face and image in a glasse the shadowe of it moueth as the man mooueth whose image the same is the countenaunce thereof cannot looke vpwarde vnlesse the man himselfe the substance of that shadow looketh vpwarde first Wee are Gods image as he moueth vs so we are moued we cannot looke vp to heauen of our selues God first must lift vp our eies thereunto A similitude It is easie for any man to kil himselfe but impossible againe to giue life vnto himselfe it is easie for a man to kill himselfe with sinne but it is not in his power to quicken himselfe by repentance of his sinne Hence is it that Christ saith No man coÌ„meth to the father Ioh. 6 vnlesse the father who sent me draweth him And that the church praieth thus Drawe me after thee Cantic 1. and we wil run vnto the sauor of thy sweet ointments â—zech 2 When as God commmanded the Prophet Ezechiel to raise vp himselfe and to stand vpon his feet immediatly the spirit of God did come vpon him and set him vpon his feet he had neuer beene able to haue risen of himselfe if the spirit had not helped him There be certaine birdes of verie swift flight A similitude but therewithall so long winged as if by chaunce they fall vnto the ground their traine so traileth vppon the ground as they cannot mount vp againe anie more and recouer their flight It is so with vs who sometimes of a sudden would soare verie high and as a birde would flie swiftly vp to heauen but our wings and feathers so spread the grouÌ„d as whensoeuer we fall downe to it againe as commonlie we doe being earthly minded we rise no more vp vnlesse that God himselfe erecteth vs by his spirit As Rachels cattell could not drinke of the water of the brooke before Iacob had rolled away the stone that couered it Gen. 29 so there is a stone which laieth ouer our hearts which vnlesse God first remoueth we can not drink of the waters of repentance For it is God only that mollifieth my heart and taketh away this stone as the iust man Iob saith Iob. â—3 The Prophet admiring the power of god who with water forced out of a stonie rocke satisfied his people exclaimeth in this wise Which turned the hard rock into a standing water and the flint stone into a springing well may not wee likewise admire the Lords power and celebrate his praise who of his goodnes striketh the stonie hearts of sinners and forceth out of them the water of repeÌ„tance Psal 114 A similitâ—â—â— There are sundrie locks which are so made as they easily may be locked without keyes but they cannot againe be open without keyes We may locke and shut out our selues from the kingdome of heauen but without him that hath the keyes of Dauid to open when no man can shutte and shut when no man can open wee can not open the doore of this kingdome Turne me O Lord saith the Prophet Ieremie and I shall be turned Thâ—â—r 2 5 We of our selues doe turne from God and do not turne vnto him vnlesse God himselfe doth turne vs. Wee are without God as Samson without eyes and remaine in the blindnesse and ignorance of our sinne It is God who openeth our eyes and our hearts deliuereth vs from our sinnes our spirituall enemies God saw the prodigall sonne a farre off and this immediatelie brought him nigh vnto him as hee seeth vs sinners when wee are yet farre from him and thinke of any thing rather then of him And this is that which moueth our affections reconcileth vs again vnto him A similitude The Sunne is of that forcible nature and power that it pearceth the verie heart of the earth it engendreth gold and diuers other mettals in the bowels thereof so the reflexion of the Sun beames of Gods grace so radiantlie and forciblie worketh in mens harts as it bringeth forth the golde of faith out of them and diuerse other good effects and motions of the spirit Dauid extolling the power of God who rebuking the red sea made the waters of it stand vpon an heape and made the waters of Iordan start aside for the people to go through thus wondreth at it saying What aileth thee O thou sea that thou fledst â—â—al 114 thou Iordan that thou wert driuen backe But I ceasing not to wonder at this mans turning backe I expostulate the case thus What ayleth thee O thou sinner that thou fleest and thou runnagate prodigall sonne that thou turnest backe Wee cannot sufficientlie wonder at Gods grace who made this vncleane wretch the doung of the earth and the Clay of the streetes purer and brighter then the starres and Sunne before him Rom. 11. Oh the deepenesse of the riches both of
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
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
and Christ gaue immediately life to his sonne Iohn 4 and faith to the father which the father desired not Exod. 33 Moses desired God that he might see his glorie but God answered him I will make all my good go before thee It is easie to rip vp many mo examples furtherto enlarge this coÌ„fortable doctrine but these may satisfie a beleeuing Christian Wherefore let the diligent regard hereof raise vp our soules whensoeuer they are smitten and cast downe with sorrowes by reason of our sinnes and doubt we not to approach before him be we neuer so sinfull he being so mercifull The eleuenth Chapter Of the felicitie of the faythfull figured by the mutuall myrth and melodie that was made for the ioyfull welcomming home of the prodigall sonne THe Catastrophe of this Comedie and conclusion of this hystorie is exceeding comfortable for it endeth with myrth and ioy without ende In this man is fulfilled this Aphorisme of the Prophet Psal 126 He that goeth on his way mourning and carieth out good seed doubtlesse shall returne home againe with ioy and bring his sheaues with him This mans estate liuelie representeth our future condition For if we shall returne home from our euill wayes vnto our fathers house with him wee shall bee partakers of his ioy with him Hee shall turne our heauinesse into ioy hee shall put off our sacke cloath and gird vs with gladnesse Wee shall be filled with the plenteousnesse of his house and he shall giue vs drinke of his pleasures as out of a riuer The holie spirit of God taketh a great grace in shrowding and cowching matters of maine moment vnder the fewest words that may be It is the fashion of the world in their fabulous discourses to vse tedeous circumstances Proijcit ampullas Horat. in a poetic sequipedalia verba it rappeth on such a tumultuous confusion of wordes as to one thing that is true you shall haue the admixture of innumerable lies A similitude It is the tricke of such as are deformed to paint out themselues and to set a good die vpon a bad cloath to bragge it out and to beare out their blemishes with their brauerie Such m ate as is vnsauorie A similitude must be set out with such sawce as may stirre vp the appetite for otherwise the stomacke cannot digest it but the simple truth howsoeuer â—are and naked it appeareth is exceeding beautifull Salomon in his royaltie may not bee matched with it The truth of Gods word is full of sucke and sappe it is meate that may be rellished without curious cooking it Lo here howe the vnspeakable ioyes of heauen are trussed vp in a worde They began to be merrie And truly when wee haue sayde what wee can of the ioyes of heauen though we had the tongues of Angels wee must at the last come to this poynt and conclude with the spirite That then we shall be merrie For myrth and gladnesse is the totall summe â—poc 7 The Lord shall wipe away all teares from our eyes But yet howsoeuer we cannot wade through the depth hereof yet cursorilie and as it were passing by it it is not amisse that wee take a taste of it It is to bee distinguished from the momentanie myrth which this world affoordeth vs deceitfull and changeable 〈◊〉 24 For the myrth of tabrets ceaseth the noyse of them that reioyce ceaseth and the ioy of the harpe ceaseth 〈◊〉 â—â—â—ilitude The miserable mirth of worldlings is like the fonde ioy of birdes picking vp of corne vnder nets that are spred for them And of fishes that greedily swallow vp the baite wherewith the hooke is couered A similitude As strong poyson is often mingled with our pleasant meates as the whore of Babylon tempered the dregges of her fornication in a golden bowle of wine so sorrow is often shrowded vnder the veile of ioy our table and delightes are often snares vnto vs and the way to death Such mirth is but in shewe it is no myrth indeede A similitudâ— It is like the Bowlderbushes growing in the fennes which in the spring and summer season haue a liuely greene hew and smel much outwardlie but if you breake them they haue nothing at all within them It is therefore rather to be franticke and madde then to be any thing else to bee misled with such myrth A similitudâ— and who soeuer are miscarried with it they resemble madde men who being in a phrenzie and neare vnto their death do smile and make laughter A similituâ—â— Whilest the voyce of man commeth out it promiseth much matter for manye thinges do concurre before it bee expressed the tongue the teeth the palate and the lips and when all come to all it is nothing but a sounde reuerberating the ayre so manie thinges doe conspire and meete togither to allure vs and delight vs in our worldlie merriments but when our breath goeth out of vs and we returne vnto our dust and the earth is our couering our ioy departeth from vs. But our myrth in our fathers house in the life to come is the onely durable and complete myrth There wee shall see what can bee desired 1 Cor. 2 and beyond our desires For the eye hath not seene the eare hath not heard neither can the heart conceiue the things that God hath prepared for them that loue him Wee shall there hunger no more neither thirst anie more Reuel 7 neyther shall the Sunne light on vs neither anie heate for the Lambe which is in the middest of the throane shall gouerne vs and shall leade vs vnto the liuely fountaines of waters and God shal wipe away al teares from our eyes This myrth in some sort may bee manifested vnto vs by the myrth in this worlde which wee often vppon sundrie occurrences doe conceyue The myrth is much which is among friends kinsfolkes and allyes vppon their ioynt meeting hauing before beene a long time sundred Gen. 45 When Ioseph made himselfe knowne to his brethren it passeth the ioy that was then betwixt them Ioseph was so rauished with the sight of them as hee could not refrayne teares crying out so loudlie as the house sounded with the noyse of it the Egyptians heard it the house of Pharao heard it also But the heauens shall clappe their handes the Saints shall reioyce and sing â—â—uel 7 crying with a lowde voyce saying Saluation commeth of our God that sitteth vpon the Throne and of the Lambe trebbling and quauering with sweete concent and assent 〈◊〉 12 Holy holy holy Lord God of Sabbaoth when we come vnto the mount Syon and citie of the liuing God to the celestial Hierusalem companie of innumerable Angels and to Iesus the mediator of the newe Testament where wee shall all meet togither and sit with Abraham Isaac and Iacob in the resurrection of the iust At our solemne feasts there vse to bee solemne ioy Esther 1 When king