moue out of the place wherin he was before we know not what we doe while we open our eares to vaine wordes and shut them against the wordes of eternall life They that are of God saith our Sauiour Christ will heare Gods word Iohn â— And hee concludeth that such as are otherwise affected are not of God 〈◊〉 similitude When a man discourseth of the gold of India of such things which he sawe or readeth of in histories touching the same such as haue a purpose to trauel thither wil diligently harken to that which he shal report but others who neuer look to haue doings there care not what he saith nor will take no heed thereto So when as we preach to men of God of the kingdome of heauen of the treasures which God hath laid vp in store for them that loue him such as haue a desire to goe to heauen to see God face to face to bee partaker of his ioyes will giue eare to the preaching of his holy word but such as haue no mind euer to come thither account not at al of our labour and ministry and make no conscience in hearing our preachings The estate of this people is exceeding daungerous and the contempt of Gods worde is the next â—ore to damnation it selfe The Pâ—almograph touching the most perillous estate and extremitie of the Israelites saith that when their soule abhorred all kind of meat they were next vnto deaths dore As the outward man without outward meate perisheth so the inward man without his inward and spirituall foode decaieth This is another meate then wee are aware of and the want of this exceedeth far the want of other meat Therefore God by the mouth of Amos threatning an intolerable and most fearefull famine hee saith hee will not sende a famine of bread but a famine of the worde of God the breade of eternall life This breade in vertue infinitelie surmounteth all other kindes of breade and delicates whatsoeuer What Nectar and Ambrosia may compare with this Is there any mortal meat that is so restoratiue that it can reduce the dead to life againe it cherisheth and refresheth vs whilest we are aliue but it auaileth vs nothing when wee are deade But the word of God nourisheth our dead soules and raiseth them vp from their dead works to serue the liuing God Ezechiel verie plainely teacheth so much by a liuely demonstration of drie bones Ezech. 37 which the Prophet by the mighty power of the worde brought from death to life againe There is no sinner so obdurate by a long continued habit and custome of sinne and hath lien so long dead as hee stinketh with Lazarus in his coffin and graue through the corruption of his sinnes but he may bee mollified changed and reclaimed finally reuiued and raised vp and restored to the church as Lazarus to his friendes by the heauenlie voice of Christ Let no man therefore proceed so far in extreame impietie as in their great danger of vtter shipwrack in the sea of this world to forsake this anchor hold their onely succour and the hornes of the Altar which they must lay hold vpon Adam after his grieuous and dangerous fall had no small benefit by hearing of the word Gen. 3 I hearde saith he thy voice in the gardeÌ„ for he was comforted with the promise of saluation by our Sauiour Christ the seede of the woman that should breake the serpents head A similitude The ciuill magistrate first of all punisheth a roague and sturdy vagabonde with the whip but the second time more grieuouslie by cutting off his eares but if hee take him hauing lost his eares as a horrible offendor in the highest degree hee putteth him to death So if thou wilt not amend with the Lordes stripes he wil further grieue and vexe thee with Scorpions and if as a runnagate from his presence he findeth thee without eares to listen to his words he will prepare the instrumentes of death to grind thy hairy scalpe Prou. 7 Therefore deere Christian bee in time warned that thou maist be wel armed Call wisdom thy sister and vnderstanding thy kinswoman Seeke for heauenly knowledge as thou seekest for earthlie gold and it shall bee giuen thee So shalt thou not swarue with the prodigall sonne from thy fathers commandements but thy soule shall stil dwell and inherit the land thou shalt be satisfied with the pleÌ„teousnesse of his house as out of a riuer Let vs therefore open the eies of our soules that wee may see our horrible and abhominable ignorance the hellish fiend and furie of our soules Let vs pray with Dauid and say â—sal 13 Open mine eies O lord that I sleepe not in death Giue me vnderstanding I shall search thy lawe yea I shall keepe it with my whole heart â—sal 119 Endue vs more and more with knowledge that thy couÌ„sels may be deere vnto vs sweeter then the hony â—sal 119 or the hony combe Then shall wee enter into thy gates with praise and into thy courts with thanks Our feet shall stande still in thy gates oh Hierusalem we shal walke before thee all the daies of our life Those foure holy beastes which Ezechiel did see were full of eies Ezech. 8 because they were full of the knowledge of God and what saith the scripture They walked before his face Lord giue vs eies we shall walke in all true waies and al false waies we shal vtterly abhor We shal walke before thy face and not take our vagaries with this wandring wight after our wicked pleasures this grace the Lord giue vs for his holy names sake The fift Chapter Of selfe loue pride and presumption another cause of his departure from his father IT appeareth by the proude petition of his portion that he had a great coÌ„ceit opinion of himselfe that hee was enough able without his fathers helpe if he were at his own hand to dispose of himself And this his selfe loue was the beginning of his sinne the breeder of his bane and the roote from whence all his flowing mischiefe sprung Pride and selfe loue Pride and selfe loue the cause all euill A similitâ— is the fountaine of al vice and the enemie of all vertue Trees that are planted in mountaines and high places do soonest loose their leaues and beautifull blossomes through the violence of the winds A man that looketh downe from a steepe high A similitâ— tower hath neede of a staied and well ordereâ— braine or else he may soone be in danger of falling In fishermens nets the frie A similitude and Menowes and smaller fish run thorow when as the greater caÌ„noâ— passâ— the net The proud and great men and Princes of Hierusalem were taken prisoners and by Nabuchadnezzar led into Babilon when the baâ—â— and meaner people generally were enlarged and set at libertie In the mountaine of Geâ—boa Saule his armorbearer and the proud princes of Israell
Trinitie exceeding wrong when as wee depriue them of this their ioy and we grieue tâ—â— much the holy spirit of God by which we are sealed vnto the day of redemption The Lord therefore giue vs his grace to turne from our sins to make God ioyfull of it For by his ioy we shall haue all ioy for in his ioy is eternall ioy and glorie for euer The ninth Chapter Wherein is shewed by the present estate of the prodigall sonne howe God mingleth prospopitie with aduersitie WHen the sorrowes of the prodigall sons heart were enlarged and he sayde in his soule On when wilt thou comfort mee then the Lord declared his saluation and his mercie did he openlie shewe in the sight of the people Despaire not therefore O sinner of the louing kindnesse of thy God neither fall thou vnder the burden and heauy weight of thy afflictions for God casteth down raiseth vp again hee taketh the simple out of the dust and the poore out of the mire that he might set them among the princes euen the princes of his people As God departeth froÌ„ a sinner for to humble him so hee returneth againe vnto a sinner to haue mercie on him It is Gods maner to temper and mingle aduersitie with prosperitie and prosperitie with aduersitie He hath two strings to his bow if one will not serue an other must But hauing sufficientlie tamed his sonne with the sorrowe of the one hee now forthwith refresheth him againe with the comfort of the other God forsaâ—eth not his 〈◊〉 aduersity God doth not vtterlie cast off his children and forsake his inheritance But when the time commeth that they return to him he returneth to them and bringeth all ioy with him â—uit 22 â—um 28 When as God ordained in the olde lawe diuerse set seasons to be consecrated vnto feasting hee preciselie charged that the first and latter day shoulde be more solemne and ioyfull then the rest In the beginning of our conuersion and in the ende of our perfection the Lord doth minister vnto vs greater gladnes Wee haue peace of conscience and ioy in the holie Ghost vppon our true repentance in this present life and in our perfect consummation and blisse wee shall enioy all honour and felicitie in the life that is to come Be our afflictions neuer so grieuous and come vnto extremitie they shall be at the last all taken away from vs nay the more afflictions we indure here the more ioyes and comforts wee shall enioy else where Great and vnspeakable were the sorrowes of the Israelites whilest they were in Egypt but the Lord did not leaue them in the midst of them but deliuered them out of al and gaue them noble victories ouer all their enemies so long as they obeyed him Iohn 2 If there had beene a hundred water pottes at the marriage at Canaa as there were but sixe Christ might and woulde as easilie and willinglie haue turned them into wine so hee both can and will turne the waters of our aduersities though they rage neuer so much so as the streames thereof runne ouer our soules into all kinde of comfort as most delightfull wine which gladdeth all our hearts if so bee wee will turne vnto him at the last God giueth prosperitie in his due time The sufferinges of Gods people cannot bee perpetuall but sorrowe must depart and ioy must returne at the last But yet hee suffereth vs first for good causes to be euill intreated to wander to and fro and to suffer all aduersitie before hee sendeth vs his gracious helpe which bringeth prosperitie 2. King 4 The widow woman was first brought to all pouertie before by his Prophet he would supplie her necessitie Before the Israelites were deliuered they were brought to the exigent the sea was before and the Egyptians behind them so as then there was but small hope left of deliuerie of them Hierusalem was reseuâ— and saued from Senacharib but Rabsâ—chah and his rabblemenes had sealed the walles first and were at the gateâ— The woman was cured of her bloodie issue but first shee spent all shee had vpon Phisitians The prodigall sonne was honourablie entertained and with all good things replenished but first his father suffered him to bee seruilye entreated yea almost with famine and all extremitie consumed God is not â—â—anged And yet for all this in the Lord there is no variablenesse nor shadow oâ— change The change and alteration is in the creature and not in the Creator who is alwaies the same A similitude When fiâ—st the ship setteth out from the hauen and launcheth into the deepe the land and houses hard by seem to him that is in the ship to rotteâ— to and fro and that hee himselfe mooueth not at all when as it is quitâ— conâ—â—â—râ—â—â—t he only staggreth and is euer moouing the and â—s immoueable and cannot be stirred Saâ—â— was verie sottish â—am â—4 and he reasoned absurdlie when as he sayd Thâ— Lord hath 〈…〉 sight a 〈◊〉 me For it was not God that depâ—â—â—â—â— from â—â—â—l 〈◊〉 it was 〈◊〉 that departed 〈◊〉 God The â—ather â—eparted not from the prodigall sonne but the proâ—â—â—â—â— sonne â—ooâ—e his vagaries and depaâ—ted 〈…〉 And this is one case for God is alwayes one 〈◊〉 similitude Imaâ—ine that thou seest a man â—â—â—tâ—ng 〈◊〉 and â—ne 〈…〉 at his right hand râ—â—ch vp and 〈…〉 is it not manifest that this man that flitcheth and changeth hands is the man that mooueth and that the other al the while mooueth not so we when we are at the right hande of Gods mercies and do wilfullie turne by our sinnes and wickednes into the left hand of his iudgement is not this alteration and turning wholie in our selues It is a cleare case that it is God said indeed by the mouth of his Prophet Ionas Ionas 1 Yet within fortie dayes and Niniueh shall be destroyed And yet Niniueh was not then destroyed and yet God was not changeable For the Niniuites that then stoode at his left hand by reason of their sinnes and were then to be stroken turned to his right hand by their speedie repentance and so escaped that iudgement The prodigall sonne when he was at Gods God is gracious thogh sinners bee vngracious left hand and should haue perished in time turned vnto his right hand and so was entertained God cannot but haue a recourse to his wonted mercie The stubborne Iewes exasperated him mightilie and prouoked him wrathfullie to thunder against them in this maner Oh sinfull nation Esai 1 oh people laden with iniquitie the seede of the wicked and corrupt children the daughter of Syon shal remaine like a cottage in a Vineyard like a lodge in a garden of Cucumbers and like a besieged Citie But presentlie his heate is allayed and qualified and he speaketh thus mildlie and meekelie vnto them Wash you make you cleane take away the euill of your workes though your sins were as Crimson they shal be
of God acceptable and perfect As before he had giueÌ„ vp his members as weapons of vnrighteousnesse vnto sinne Rom. 6 so now giuing them vp as weapons of righteousnesse vnto God He is no more proude in his own eyes but his soule is humbled euen as a weaned child Psal 131 casting down himselfe before his mercie seate and in feare worshipping towardes his holie Temple comming with a rente heart aswell as rente garmentes Ioel. 2. Psal 84 and turning vnto the Lorde his God desirous to bee a doore keeper or a hired seruant in the house of his God rather then to conuerse in this miserable condition in the tents of the vngodly And this his sute hath speedy good successe his father beholding him a farre off with the eye of mercie and graciouslie embracing him when he was in presence with the armes of pittie For hee did put off his sackcloth and girded him with gladnesse hee adorned him with a ring dignity and greate worshippe did hee laie vppon him he richlie did decke a Table for him in despight of his enimies he did finallie make him glad with the ioy of his countenance and did wipe away al teares from his eyes The allegorie â—he allegoâ—â—â— of this â—â—rable and morall application of this parable without constraining it seemeth to be this The father is God these his two sonnes are two sortes of people in the Church of God The one of them orderlie and of good gouernment contented to abide in his fathers house liberties of this church the other exorbitant refractorie and disloyall gadding abroad after his owne fancies yet humbled by discipline and by chastisement reformed The far Country which he traced was his far departure from his fathers Lawes by his wicked lustes The substance which he wasted was the riches of his grace which he deuided to him The famine hee sustained was the want of the breade of eternall life and infinite other defectes and wants vnto which a sinner is subiect when he is gone from God The cruell tyrant whom hee serued was the Diuell whome he obayed this farme of his which hee attended was this present euill worlde in the which the Diuell raigneth The swine which he kept were vncleane spirits vngodlie companions the hearde into which the Deuils doe enter and doe violentlie throwe into the sea of all euill The huskes which rather burdened then relieued his stomacke were the light and idle vanities of this worlde His sinnes wich hee did feede vppon the alluring baites and inticementes of the Deuill His returne home was his returne from sinne by speedy repentaunce his welcome home was the gracious acceptance of this his repentaunce His first roabe was his first royaltie which Adam lost and Christ redeemed for vs. The seruaunts who did fetch it were the ministers of his holie worde who bring his graces to vs. The ring was the seale of Gods holy spirit and a token of his dignity whereby he crieth Abba father and is sealed vnto the day of redemption The shooes of his feete were the preparation of the Gospell of peace The fat Calfe that was killed was Christ slaine from the beginning of the worlde for him and vs all his prodigal children The heauenly banket mirth and musicke is the ioy and happines which we shal bee partakers of in the kingdome of heauen all which shall bee orderlie prooued vnto vs in their proper places Now of this parable there is a manifold vse The vse of this parab A similitudâ— whether we respect the matter or maner of this history It is like to a great peece of money which containeth in it the value of manie peeces It is full of mysteries and matters of much moment albeit in our grosse and carnall mindes we cannot conceiue them It is often seene that thinges of great price of those that are ignoraunt of the vertue of them are vtterlie reiected which by men of iudgement who doe know their nature are verie much accounted of A similituâ—â— A base Countrey man passeth by a King and doth him no reuerence because hee knoweth him not A similituâ—â— A simple Pesant as he walketh in the fielde trampleth vnder foote many holsome simples which the skilfull Apothecary carefullie gathereth vp and maketh of them many healthfull confections In this fielde wherein we walke many hearbes and flowers of forcible operations fit to bee applied to all wounded consciences may bee gathered of vs. There is no one bedde in the Lordes Eden no place of holie Scripture in the whole Bible which yeeldeth more sauory and comfortable doctrine then this place doeth For first the manner and forme of this parable delighteth very much as shrowding his matter vnder a parable and borrowed speech and allegoricall discourse and this is the common custome of Gods spirit for very good causes First it serueth to strengthen our weake memories â—hy Christ â—ormeth by paraâ—s that thereby wee may better keepe in minde his holesome instructions For euen as the stomacke vnlesse it hath a retentiue facultie to retaine and digest the meate and nourishment that is put into it 1. 〈◊〉 helpe 〈◊〉 weake â—mories â—militude vntill it hath passage through the vaynes and partes of the whole bodie to cherish and to battle it it receiueth no good so vnlesse wee laie vp and keepe in our hearts such needefull pointes of doctrine as are taught vs from the word all preaching is in vaine and our hearing is vnprofitable vnto vs. â—â—â—ilitude As precious pearles and iewels are fastened vnto ribbandes that they might not bee lost so Gods heauenlie worde an incomparable treasure and a pearle of greatest price is set out in parables that it might not be lost of vs. You shall haue manie olde persons that shall verie manie yeeres remember a familiar example or similitude borrowed from such things as we haue here common vse of which they shal heare from a preacher when as many other deepe poynts and matters of more substance then examined and discussed shall be quite forgotten and onelie because prouerbes and plausible similitudes drawne from dayly pracâ—ize do take deeper roote and impression in their mindes And for this cause God doth often open his mouth in parables and declare vnto the people hard sentences of olde A second cause moouing him thereunto 2 That wee may better vnderstand that which is taught vs. is to lay open and vnfolde more plainlie that which is â—aught vs that wee maie the better conceiue it and â—earne it Aristotle the Philosopher prescribeth â—his course Vt à notioribus ad minus nota procedamus That in our way of teaching by plaine and â—nowne things we leade our schollers to the betâ—er vnderstanding of those that are vnknowne â—owe because things visible obiect to our senses â—re better knowne then those that are inuisible â—nd remooued from the same and those that are â—orporall are better conceyued then those that are â—pirituall hence is it
of God As the Swallowes doung did strike Tobias blinde so his fathers bags the riches of this world A similitu Tob 2. Phil. 3 which the Apostle calleth doung bereaued him of the eyes and sight of his mind Wordlie men want eyes to see the light of God and the blessinges that they loose and the daungers that they runne into thereby They are as dimme sighted as Helie the Priest who could not see the bright lampe of God burning in the Temple Wherfore lâ—bor thou for the knowledge of God and thou shalt bee most happie Then wilt thou with Dauid desire to dwell in the house of the Lord all the dayes of thy life and to visiâ—e his holie Temple For in his house is the fulnesse of ioy and at his right hande is aboundance of pleasures for euermore In worldlie affaires we haue much knowledge The knowledge of god 〈◊〉 aboue all We can iudge well of the price of Pearles of the differences of cloath of the vertue of simples hearbes and plantes and of earthly commodities but of matters of fayth of grounds of Religion of the things belonging to the kingdome of God we are either altogither or verie rudely ignorant The eyes of our mindes are like to Mowles eyes 〈◊〉 similitude who can see sufficientlie to grouell in the earth but aboue the earth they are starke blinde and can see nothing To deceiue our brother and to make cunning bargains to oppresse one another to scrape togither the muck of the world we are wise inough but whilest we are thus wise we becom fooles as the mâ—ister of the Gentiles teacheth vs 〈…〉 whilest we presâ—râ—e â—â—yre before pearles earth before heauen filthie swine before Iesus Christ 〈◊〉 8. as the Gergesins did and neglect and despise our owne saluation As the knowledge of God is all happines so the ignorance of him is all vnhappinesse The Psalmist pointing out the palpable ignoraÌ„ce of god his word which was in his people maketh it the consequence of al confusion They knewe not saith he they did not vnderstand 〈◊〉 2 what folowed All the foundations of the earth are out of course The Prophet Esay speaking of the peoples captiuity sheweth that their ignorance was the cause therof My people was led into captiuity Esai 5 because they had no knowledge Moses lamenting the pitiful estate of the distressed Iewes praieth vnto God to giue them knowledge to indue them with a wise and vnderstanding heart Oh saith hee that they were wise Deut. 22 and woulde vnderstand and would consider their latter ende What was the ruine and downfall of the Iewes and ouerthrow of the Temple but their carelesnes in religion their neglect of Gods seruice their want of knowledge as Christ himselfe in direct wordes witnesseth when he saith Luke 19 They shal not leaue a stone vpon a stone because thou knewest not the time of thy â—isitation Aug. lib. 5 confess ca. 4 Infaelix homo qui scit omnia te autem nescit beatus auteÌ„ qu te scit etiamsi illa nesciat qui â—ero te illa nouit non prâ—pter illa beatior sed â—ropter te solum beatus est Vnhappie man is hee who knoweth all thinges and knoweth not thee â—appy man that knoweth thee though hee knowâ—th nothing else but he that knoweth thee and all â—ings else is not for them the happier but for thee â—nly is he blessed saith Saint Austine A similitude The knowledge of God is a bridle to our lustes and the ignoâ—â—nce of God is a couer to our sinnes A similitude The knowâ—â—dge of God is like vnto a clocke whereby thou â—aiest know howe thy life is spent A similitude It is like vnto a â—ande which serueth to beate the dust out of our cloathing it beateth out the pride presumption of out sinnes Wherefore giue thou diligence to knowe God not barely confusedly and ingrosse as doe the Diuels who do beleeue and tremble but particularlie in his attributes and speciall properties that do belong vnto him Know his goodnesse who loued thee when thou louedst not him who came from heauen to saue thee who spilt his bloud vppon the earth to redeeme thee who rose againe to iustifie thee who went vp againe to heauen to prepare a place for thee Know his power that thou maist feare him and his mercie that thou maist not despaire of him The knowledge of God is to be sought out of his word Exod. 3 Matth. 17 Wouldest thou knowe God see what thou arâ— to him and what hee is to thee and thou shalt knowe him Put off thy shoes as Moses did doe away thy carnall and worldly lustes and thou shalt talke with him When Christ would giue a sight to his disciples of his glory he led them vp aloft to the mount of Tabor We must ascend vp on high with heauenly meditations if we would attaine to a profound knowledge of him If thou wouldest knoweâ— by what means thou shouldst get this knowledge hear what Christ counselleth thee Iohn 5 Search the scriptures for in them yee shall haue eternall life In his quasi in quodaÌ„ speculo homo seipsum considerare potest Aug. de temp â—om 10. de â—ia sexta â—ost Dominiâ—m passionis qualis sit vel quò tendat Qui vult cuÌ„ deo semper esse frequenter debet orare legere nam cuÌ„ oramuâ— ipsi cum deo loquimur cum legimus deus nobis cum loquitur In the scriptures saith saint Augustin as iâ— were in a glasse wee may beholde our selues what we are whither we tend He that will be alwaies conuersant with God he often must pray must read often for when we pray we speake with God and when we read God speaketh with vs. Now for the better vnderstanding of this word The necessity of preaching the word Mal. 2 which traineth vs vp to this perfect knowledge we must repaire to the priests lips who do keep knowledge for he is the messenger of the high God and the disposer of these secret mysteries For wee cannot of our selues vnderstand what we read without an interpreter as the chamberlain of Queene Candace flatly answered Philip. Actes 8 Rom. 10 To which his iudgment saint Paul subscribeth his consent saying How can they beleeue on him of whome they haue not heard how can they heare without a preacher howe can he preach vnlesse he be sent Must he be therefore sent Oh pray we the Lorde of the haruest that hee woulde send out more laborers into his haruest Matth. 9 August â—â— Homo enim sine doctore est vt caecus sine ductore A man without a preacher is as hee that is blinde without a leader which can neuer find the way Exod. 10 For our darknes is like the Egyptian darknes grosse and palpable so huge and monstrous as for three daies together no man could see his brother or once
fell vpon the sworde High mindes exalted with pride vnto heauen shall bee throwne downe to Hell Other sinners do depart from God for commodity or pleasure but the vaine proude man without anie of them both groweth gracelesse and past shame and willinglie renounceth euen God himselfe similitude Wherefore slaie this Serpent in the egge and tame this Iade which will otherwise cast thee in thy iourney to Hierusalem whilest hee is a Colt Cut down this euil weed as soon as he sprouteth out as it were in the first grasse before it bladeth and groweth higher 〈◊〉 similitude Selfe loue is the captain which giueth the onset and maketh all the parts of the body and the mind to wait vpon it and is like the heart that is in the body which commandeth the flesh the siâ—ewes and the veines He that louâ—th himselfe more then God is like a traitor in the highest degree 〈◊〉 â—â—ilitude that deserueth to loose both life and goods A man that standeth vpon his owne will A similitude and resolueth with himselfe This will I doe is like a rude fellowe brought vp at home that preferreth his base and beggarly house of claie before the stateliest Princes pallace that is builte of Marble There is nothing that hurteth so much as the hauing of our wils ouerthrowe this foundation and the proud wals of Hietico our worldly pleasures wil come tumbling down Two loues do builde two Cities the one is the loue of God which buildeth setteth vp the contempt of thy selfe the other is the loue of thy selfe which frameth and erecteth a contempt of God Betwixt these two God and thy selfe standeth thy wil the nearer thou art vnto thy selfe the further thou art from God and the nearer thou art to him thou art further from thy selfe Rom. â— Therfore the Apostle saying before that nothing should separate him from the loue of God it was no maruaile that he said afterward Our coÌ„uersation is in heaueÌ„ Phil. â— He loued God much and therefore hee loued himselfe but little Wherefore subdue and kil thy selfe loue if thou wilt haue God to abide in thy soule Mat. â— For Herod must be dead before that Christ will returne into Iudea the tyrannous law of sinne that ruleth in thy members must be truly mortified before thou canst enioy the presence of Gods spirit Wherefore Get thee out of thy country and from thy kindred from thy fathers house Gen. 12. as the Lorde willed Abraham embrace this sweet counsaile which the holy spirit giueth thee to the same effect saying Harke o daughter consider encline thine â—are forget thine own kindred Psal 46 thy fathers house so shall the king haue pleasure in thy beauty for he is thy Lord God and worship thou him If we haue departed from our fathers house the church of the liuing God and haue forsaken God to follow Ashtaroth and haue peruerted the words of Christes prayer and haue saide Not thy will but our willes be doone heere vpon earth If with this sinner wee haue preferred our owne vngodlie lusts before gods holy lawes if we returne not with him in the end our ende wil be worser then his beginning was Gal. 5. For if we liue after the flesh wee shall die Wherfore follow we not Saul who fauored Agag 1. Sam. 15 and put him in prison when he was commanded to put him to death Let vs not keepe our affections within vs as close prisoners seeing God hath charged vs to mortifie and destroy them Against the â—oliticians 〈◊〉 these 〈◊〉 There bee too many sensuall and carnall spirits who in these dreadful daies of security wherein we now liue do leane too much to the broken reede of Egypt and do run vnto the mountaines of Samaria relying wholy without respect of religion and care of conscience vppon outwarde policie carnall wisdom humane reasons doing what they wil and not what they should loathing Manna which they loue not and sauoring only of the grosse meat of Egypt which they should not If they proceede not so farre because they dare not as with Nabal and Dauids foole to say There is no God but doe confesse him with their lips yet they doe vtterlie denie him in their hearts they are reprobate and abhominable and to euery good worke vnprofitable But howsoeuer they flatter themselues a while in their wicked thoughts with their present prosperity thinking as railing Rabsakah that our God deceiueth vs in whom we trust the time shal come when they shal howle and mourn for the miserable aduersity which shal com vpoÌ„ theÌ„ for they are but fatted to the day of destruction as weathers and Capons and other fowles are against a great feast which is a great day of slaughter The s xt Chapter Of his hastines and rashnes not hauing a wise foresight and prospect to the end another cause of his departure from his father MAn being in honour hath no vnderstanding Psal 49. but is coÌ„pared vnto the beastes that perish saith the kingly Prophet This harebraiâ—d young man by his rashnes and foolishnes ran himself violently into al vnhappines He was Epimetheus not Prometheus afterward wise when his former folly had taught him more wisdom If there had been any wisdome or discretion in his doinges he would haue weighed the ende with the beginning and woulde haue aswell thought vppon the future daungers as hee did vppon the present pleasures of his sinnes But his humor was so stirring and he was so rashly resolute as he was fullie bent vpon his present delight neither fearing nor caring for any sorrow that might ensue 〈…〉 not vnfitly resembling such foolish idle boyes who wil venture a whipping rather then they will loose one iote of their pastime with their â—amâ—soâ—â— companions That which a wise man doth in the beginning a â—â—le doth commonly in the latter ending It is the â—art of wisdom to forecast al things but folly doth euery thing without any regard 〈◊〉 When the woman that was taken in adulterie by the Jewes was conuented by them before our â—auiour Christ and they appealed to his iudgment for hir due punishment hee stooped downe and with his finger did write vpon the grounde before hee woulde denounce anie doome against her Whereby he insinuateth that we shoulde not rashly determine of a thing but deliberatelie debate and demur vpon the case and point at euerie circumstance which hangeth thereupon with the finger of discretion Wisdome and foresight doe preuent such euils which vsually do follow our folly and rashnes 〈◊〉 When the Israelites came to Moses to be resolued in any doubtful and perplexed matters Moses did take time to consider of an aunswere and did leaue them in suspence vntil he had conferred with the Lord about them was certified of his mind If we woulde do the like and especially when wee feele any motion vnto sin as to a priuate reuenge to any ambition
Gen. 3â— Pharao and his nobles had enough when a horrible famin â—exed all the countries that were round about And this God did for good Ioseph his sake that did dwel among them The Lord for good king Iehosaphat his sake 2 King 3 sente a gracious raine by his seruaunt Elisha vppon the annies aliantes and hoastes of wicked people Dâ—dâ—mus that was doubtfull in his absence from his good company in the presence of his fellowes Iohn 2â— was afterwards very faithfull On the daie of Penticost when good men were assembled and were all with one accorde in one place Act â—â— 3 behold God his good spirit came vpon them all and filled the house and their heartes with comfort Thy heart and soule deere Christian shal receiue great heauenly comfort by thy companie which thou keepest with heauenlie men Wherfore be as careful to make as good choise of thy company with whome thou wilt liue as thou vsest to doe of the countrie and grounde whereiâ— thou doest liue A similitude If the children of this wise bee so wise in their generation as they woulde fixe their worldlie houses and seate themselues in thâ— wholsommest ayre and in the fruitfullest soylâ— so neare as they canne bee wee as wise for to prouide for our soules the case standing vs the more vppon by howe much the soule is better then the bodie and the life to come is to be preferred aboue this which is present and let vs seaâ— our selues among wholesome companie and godlie people A similitude If for thy bodily health thou eschewest such places as are infected with the plague for the health of thy soule depart from such houses as are infected and plagued with the plague of sinne the greatest plague of al. Say thou therfore with godâ—â— Dauid Psal 10â— I wil keepe no companie with vaine persons and wil haue no fellowship with the vngodly such aâ— tell lies shall not tarrie in my house and a wild person shall not abide in my sight The eleuenth Chapter Of the Dearth and wante which the Prodigalâ— sonne endured when hee went from his Father into a far countrey wherin we are taught whâ—â— hurt we do our selues by departing from God to embrace this present world IT is a most feareful and horrible thing to depart from the liuing God For as in his presence is the fulnes of ioie and as at his right hand there is abundance of pleasures for euermore so where he is not there can bee no comfort but the earth is full of darkenes and cruell habitation destruction and calamity is in our waies and al the foundatioÌ„s of the earth are out of course Take heede therefore as the Apostle exhorteth you that there be not in any of you an euill heart to depart from the liuing GGD For one day in his courts is bettet then a thousand with the vngodlie It is better to be a doore keeper in the house of our God then to dwell in the tents of the vngodly for saluation belongeth vnto the Lord and his blessing is vpon his people If we flee as Ionas from the God of mercie Ionas 1 wee shal light as Ionas vpon the God of iudgement As the further a man goeth from the East A similitude thereby the neerer he commeth to the West so the further we run from his goodnesse the neerer thereby wee run into his vengeance The prodigall sonne that was wanton and lusty before thorough superfluity is now as much humbled and pinched with penurie Hee came from Gods blessing as the plaine saying is into the warme sunne hee made a wise change when from all felicitie hee did cast downe himselfe into all extremitie and not onely lauished out his goods vnthriftily but fel into al beggery necessitie most miserable and who so fond to pitie him for hee reaped worthilie the fruit his follie sowed and did â—ate the labour of his owne handes Qui cecidit a verbo deie surâ—it Ambâ—â—â—an Luâ— â—5 quia non 〈◊〉 solo paâ—e 〈◊〉 hâ—mo sed in omni verbo dei Qui recedit a â—onâ—e â—â—itâ— qui recedit a thâ— sauroâ—get quâ— recedit a sapâ—â—ntia hebetaturâ— qui recedit a virtute dissoluâ—tur 〈…〉 stâ—â—orâ— câ—â—pit qui thesauros sapientiae 〈…〉 He that fâ—l froÌ„ Gods word grew hungry because a man liueth not by breade only but by euery word of God He that forsaketh the fountaine must thirst he that departeth from a creasure must want he that declineth from wisdom must be foolish he that leaueth vertue must come to confusion Therfore be worthily suffered this want because hee despised the treasures of the wisdome and knowledge of God I appeale vnto the iudgement of any that is reasonable 〈◊〉 similitude whether he doth not worthily perish with thirst who when as a cleere riuer runneth by his dooâ—e not only refuseth to draw water from thence â—o â—lacke his desire but wilfullie runneth amaine from thence as far as his legs are able to carrie him This young man enioyed a liuelie spring of all â—oâ—e celestiall from whence he might haue drawn with libertie enough the water of saluation but forasmuch as wilfullie and obstinatelie hee refused 〈◊〉 hee iustlie did fall into this dreadfull condemnation 〈…〉 The scope therfore that we driue at and the vse that we make of this present example is this that to enioy God is to liue in all plentie and to depart from him is to fall into all pouertie â—n al plentyâ— to depart from him is to â—all into all pouertie A similitude There is no countrey village hee it neuer so meane and in so great pouertie but if the king and prince of the people repaireth thither and keeâ—â—â— Court there during that time it aboundeth with all things in all respects necessarie but assoone as the Court breaketh vp againe and the king remoouâ—th to another place it becommeth soone as beggerlie as it was before so let any of vs bee neuer so poore and bâ—se yet so long as God our heauenlie king shal keep his court in the village of our soules we shall be satisfied with the plenteâ—usnes of all things and wee shall aboundantly dâ—â—nke of his pleaâ—ures as out of a riuer but whâ—n hee remooueth againe from vs as he doth when we remooue from him and seeke strange countries and commit strange sinnes then are our soules like the drought in Summeâ— wee are poore and in all miserie wee become the ofscâ—mmâ— and excrements of the people When the Sunne which quickeneth and â—â—â—eth all things doth depart from any Countrey 〈◊〉 â—â—militudâ— the earth foorthwith becommeth colde and barren therefore the Winter when the Sunne is most from vs is the deadest time and season of the yeare so when God the Sunne of righteousnesse who by the beames of his grace refresheth vs all and quickeneth vs a newe being before deade vnto sinne departeth from our soules out hearts growe colde and wee are
from sinne and therby to giue them knowledge of his hatred of sinne For albeit that God remitteth some mens sinnes without afflicting them for their sinnes as the theefes vpon the Crosse whose sinne and punishment hee remitted 〈◊〉 23 〈…〉 saying This day shall thy soule bee with mee in Paradise As the Publicans who vpon his submisse sute for mercie for his sinne â—uâ—e 23 without further iudgement went out of the temple iustified and released and absolued of his sinne and as Peters lewd abiuration of the faith and deniall of his maister without further processe of iustice according to the desert of his enormous sinne vpon his repentance was discharged of his sinne receiued into grace and restored againe vnto his office of Apostleship Lachrimas Petrilego satisfactiones non lego saith S. Ambrose I reade of Peters teares but I reade not of Peters satisfaction for his sinnes 〈…〉 And finallie as the Palsie mans whose sinnes hee forgaue him as soone as hee sawe him without inioyning anie other thing vnto him yet commonlie it is Gods course with afflictions and rebukes to punish men for sinne and therefore for the most parte iudgement doth begin at the Lords house that the vilde man and sinner maie tremble before him Fourthlie God suffreth vs to bee afflicted here that we may be happy elsewhere to bee crucified with Christ in this world to be glorified with him in the world to come So that the troubles of this life ground vs in the hope of another life of the generaâ— resurrection and iust retribution that therein shal be giuen according to our deedes either good or euill It agreeth with Gods iustice to punish sinners and to be mercifull to his seruants nowe because his seruants are heere punished and his enemies comforted there must be an inuersion exchange of times that they may be succoured and the other tormented and this is at the generall day of reckning and after our death vpon the departure of the soule out of the bodie which immediatly goeth to heauen or to hell at what time is fulfilled the saying of Abraham to the rich glutton Luk. 1â— Sonne remember that thou in thy life time diddest inioy thy pleasure and Lazarus paine but now is he comforted and thou art tormented Fiftly God afflicteth vs to make vs conformable to the image of his sonne who suffred al afflictions If our good maister hath suffred such sorrowes for vs euill seruants why should not wee reciprocallie endure sorrowes for so good a maister He is a cowardly and dastardly soldior A similitude who seeing his captaine to bee wounded and slaine in the field before his face will not stand to it abide the triall and take such part as the captain doth before him We haue Christ his name and are called Christians because that we should liue as Christ did If thy bridegroome Isaac commeth out a foote thou must imitate Rebecca come down froÌ„ thy cammel go a foot with him Christ walked here in al aduersitie and contempt and hatred of the world and wilt thou be mounted on thy stately stead and labor to aspire to the top of al prosperitie yet be a Christian It cannot so be come down walke as Christ hath appointed you to walke and suffer afflictions as the deare sons of God as the sonne of God did Thus haue we a manifolde vse of afflictions God giue vs grace to make this vse of them The fift Chapter Of the prodigall son his confession of his sins a most necessarie effect of our true repentance THe prodigall sonne hath hitherto bin occupied about zealous meditations but whilest he mused the fire kindled and now at the last hee speaketh with his tongue Bethinking himselfe how he might pacifie his father hee thinketh it expedient and not without good iudgement to beginne his satisfaction with a dutifull confession Giue glorie to God my sonne sayth Iosua â—osue 7 vnto Achan when as he perswaded him to confesse his sinne insinuating thereby that God is greatlie glorified by the confession of out sinnes Hee that will not confesse his sinnes before God argueth great pride and boldnesse of minde and that he sorroweth or careth little for them It is a requisite and most needfull dutie and the saints of God commonlie do vse it It was Dauids chiefe comfort when the hand of God was verie heauie on him and hee had a fierce combate with many strong temptations For whilest he dolefully displaieth them vnto vs ripping them vp by their seuerall circumstances after this maner Psal 32 My bones consumed away through my dayly complaining for thy hand is heauie vpon mee day and night and my moysture is like the drought in Summer He ranne vnto this as vnto his last refuge saying in this wise I will knowledge my sinne vnto thee and mine vnrighteousnes haue I not hid I said I will confesse my sinnes vnto the Lord and so thou forgauest the wickednes of my sinne In many of his Odes and heauenly Hymnes the kingly harper harpeth vppon this note but most tunable and melodiouslie in the fiftie one Psalme Psal 51 hee trebbleth and quauereth and capereth vpon it I knowledge my sinne and my sinne is euer before mee Agaynst thee onelie haue I sinned and done this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Beholde I was shapen in wickednesse and in sinne hath my mother conceyued me Daniel Dan. 9 did the like and the briefe and forme of his confession is this We haue sinned wee haue done wickedlie Esdras and Nehemias Esdr 9 Nehem. 1 made such confessions openlie for the people And wee are taught the like in that copie of prayer which is set vs by Christ Matt. 6 when as we acknowledge our selues to bee debters and doe pray vnto God that hee woulde pardon and forgiue vs our trespasses Saint Iohn 1. Ioh. 1 commendeth this dutie vnto vs in the first of his Canonicall when as hee sayeth If wee confesse our sinnes he is faythfull and iust to forgiue vs our sinnes Leuit. 16 Confession of sinnes was Gods own ordinance instituted by him in the old church and commanded to be solemnlie obserued celebrated before the face of the church by the priest at the feast of Purification the priest laying his handes vppon a Goate and publiquely confessing the sinnes of the people By this wee must haue accesse vnto God and this is the doore by which we must enter into fauor with him We must not dote vpon our own merits and righteousnesse which is nothing if we will bee suters and speeders in our sutes but we must come as poore men with praier and submission 〈◊〉 similitude He is a fond fellow who sitting by the way side to beg the deuotions of people passing by sheweth them his golde and boasteth himselfe of his wealth and substaunce This is not the meane to
Iob saith as an Asse drinketh water and sinne is become as another nature vnto him he is then altered he is then pleased and delighted with it If thou blowest well the candle assoone as it goeth out thou maiest light it againe thereby A similitude but if thou pausest and staiest a while till the fire that is in the snast goeth out it cannot bee recouered so if ass one as the good motions of the spirit which doe shine in thy hart like a bright burning candle seem to waxe dimme and to bee extinguished whilest there is yet a little fire and some sparkes remaining thou doest labour to reduce it and bring it to his light it mâ—y bee well effected but let thou it alone till all the fire bee out and till it bee vtterlie deade in thee and it will bee a thing impossible to reuiue it The first A similitude and second stroke which the butcher giueth the oxe maketh him to fling and take on exceedingly but after a while when hee is loaden with blowes hee is so amazed and ouercome of them as he remaineth senceles and past all feeling he will not stir strike him neuer so much The first and second blowe which sinne giueth vs toucheth our hearts and affecteth vs grieuously but when heapes of sinnes do ouertake vs and smite vs without end our consciences then are seared as it were with hot Irons our soules are benummed and wee sinne without all sence Repent we therefore and returne we when wee may vnto our heauenlie Father put we it not off from daie to daie least suddainly the daie of the Lorde commeth and in our securitie wee be destroied Augustâ—â—us Poenitentia quae ab infirmo sit timeo ne ipsâ—â— iâ—firmâ— sit Poenitentia quae a moriente fit timeo ne ipsa moriatur Our repentance which commeth from vs whiâ—e wee are weake is greatlie to bee seated will bee also weake Repentaunce which is deferred til we be about to die is in great daunger likewise to die It is therefore very fearefull to ouership the seasoâ—s and let goe opportunâ—tie off red vs of repentance It is not onely hard to repent in the ende in respecte of want of vse for commonlie as a man liueth so hee dieth but also it will bee as difficult vnto him in respect of GOD. Gods grace is wâ—kest at thâ— houre of death For at the houre of death thy bodie and minde is weakest and the diuell is stroâ—gest God then doth more forsake thee and the Diuel is more readie to take thee for God saith thus vnto vs I called and you would not come Prou. â— I will therefore reioice in your destruction calamity shal come vppon you you shall call on mee and I shall refuse to come To the like purpose the spirit speaketh euidentlie by his Prophet Hieremy We haue cured Babilon and yet shee is not healed beholde wee will forsake hir 〈◊〉 5. God hath good reason vtterlie to forsake vs when as his calling can take no place in vs. God hath no reason to stay our leisures but it is iust that as wee refuse him when hee offereth himselfe to vs that thee should doe the like when wee must haue neede of him Well saieth saint Augustine Hac animaduersione percutitur peccator vt moriens obliuiscatur sui Aug. serm Innocentum qui viuens oblitus est Dei A sinner is worthilie punished with this iudgement at his death to bee forgetfull of himselfe who all his life was so vnmindfull of his God As at the houre of death The diuel is strongest at the houre of death Gods grace most doth faile vs so at that exigent the Diuell most preuaileth with whom he could do nothing in the health of their life with them hee is most busie in the extremitie of their death And where hee then preuaileth hee getteth a great conquest which he cannot loose againe If whilest thou hast thy health thy strength and thy best minde thou art so weake as thou canst not ouercome the smallest temptations howe shalt thou thinkest thou when thou art weake and crooked and thy sences faile thee oâ—â— come strong illusions If so be when the enemie is at the weakest â—hou canst not subdue him there is but smal hope that when thou art weakest he at the strongest thou shalt do ought against him If in thy vigor and priâ—e age when thou art lustie as an Eagle thou beest but a coward when thou laiest â—edred inuironed and beset with sicknesses diseases thou wilt not be able to look him on the face Psal 6 There is no man saieth the Psalmist who in death remembreth thee who shal giue thee thanks in the pit Wherfore thou dost wel if as Ecclesiastes Eccle. 12 counselleth thee thou remembrest thy Creator in the daies of thy youth If wheÌ„ thou beest able to sin no more thou surceasest to sinne it may be truly saide that sin doth leaue thee thou leauest not sinne A similitude Thou doest like the Merchaunt who in a grieuous storme wheÌ„ there is no other remedie throweth his wares and aduentures into the sea but if the tempest ceaseth hee throweth no more in but laboreth to recouer as much as hee can of his former losse againe Come home therefore vnto the Lorde thy God and what good motions God putteth in thy mind those with this Prodigall and lost sonne put thou in practise It is to too daungerous and thou makest the hardest aduenture that can bee in trifling the time and putting off thy conuersion and returne vnto God vnto future and lâ—tter times which perhaps thou shalt not see I reade but of one that was saued at the last vppon his repentance which was one of the theeues crucified with Christ August Vnus vt nemo desperet vnus vt nemo praesumat There was one that no man might dispaire there was but one that no man might presume A similitude When as a man hath a great taske enioined h m and but a little time to doe it he is very foreseeing that this time bee well spent and that nothing of it bee lost for otherwise this worke cannot be done and he cannot haue his wages our taske is our conuersion and returne to God our time is this life which is short and vncertaine our wages is the saluation of our soules the inheritance and possession of the kingdome of heauen God almightie giue vs grace to be carefull of our time that wee may ende our good worke and fight a good fight and haue our happy wages in the world without ende An abstract of the prodigall sonne his formall confession or a sinner his meditation and humble sute to God for the forgiuenes of his sinnes A Prayer O My gracious God and most mercifull father I thy humble seruant vtterly vnworthy to be called thy sonne doe here submit my selfe in all obedience vnto thee and confesse before thee my infinite and
grieuous misdeeds committed both against heauen which is thy seate and earth which is thy footstoole O Lord I dare not looke vp vnto heauen I haue so sinned against heauen by sinning against thee that dwellest in heauen and by making more account of this worlde then of heauen I dare not lift vp mine eies vnto thee I haue so sinned against thee so as the sight of thee feareth me and thy feare most mightie God is on euerie side I doe acknowledge my wickednesse and my sinne is euer before thee Against thee onely haue I sinned and doone this euill that thou maiest bee iustified in thy sayings and cleere when thou art iudged I am hee whome thou diddest vouchsafe by adoption and grace to make thiâ—e owne sonne thou hast nourished and brought mee vppe but I haue rebelled against thee The Oxe did knowe his owner and the Asse his maisters crib but I thy sonne did not knowe thee I thy seede and chosen did not obeie thee Wherefore thou gauest mee ouer vnto my owne heartes lustes and diddest let mee followe mine owne imaginations So as I committed all kinde of filthinesse and receiued such recompence of my wickednesse as was meete so as now I am a stranger and forreiner vnto thee I am not therefore worthie of the name of a sonne O let me be numbred among thy hired seruantes O father beholde me in the face of thine annointed for one day in thy courts is better then a thousand with the vngodlie I had rather haue the place of meanest seruice and to bee a doore keeper in thine house then to dwell in the tentes of the vngodlie and sit in the seate of sinners I am he for whose sake thy onlie begotten sonne became man bowed the heauens and came downe made himselfe of no reputation but humbled himselfe euen vnto the death the death of the crosse Thou hast giuen this sonne for mee a most vilde seruaunt that of a seruant I might be made a sonne by beeing conformable vnto the image of thy sonne but I alas haue liued in the flesh haue quenched the spirit and haue walked like an infidel I haue forgotten God that made mee and the strong God of my saluation I haue beene reprobate and abhominable and vnto euery good work vnprofitable whither therefore shall I flee for succour if I looke vp to heauen I am dismaied for I haue sinned against heauen if I repaire vnto thee I am yet in miserie for I haue sinned against thee I am hee whome thou didst preuent with thy liberall blessinges vpon whome thou diddest bestowe a great portion of thy grace whome thy tender mercie embraced on euerie side But I haue wantonlie and wickedlie wasted them by liuing in my lustes and not in thy lawes by fulfilling the lustes of the flesh and of the minde by working all wickednesse and that with greedinesse Thou induedst mee with wisdome aboue others with a greater knowledge of thy word then others I was planted in the house of the Lord that I might flourish in the courtes of my God by being ingrafted into the bodie of the Church and communion of thy saintes and made partaker of thy holie sacraments Thou hast not done so to other nations neither haue other people had such knowledge of thy lawes But woe is me I haue despised these thy mercies broken thy couenants dishallowed thy most holie and reuerend name I haue sinned O father not meanlie as other men but mightilie aboue other for I haue sinned against heauen thy holie place before thee the holiest and in earth the place where thy name is called vpon I am not therefore worthie neither do I desire to be called thy son but let me be thy seruant and o Lord saue thy seruant who putteth his trust in thee O remember not my olde sinnes which I haue coÌ„mitted since I went from thee but of thy goodnes preserue thou him that is appointed to die Thy great bountie shewed to hired seruaunts remaining in thy house putteth mee in hope of the like to bee shewed vnto mee thy Sonne returning to thy house Thy seruants haue enough and I thy sonne O faether like vnto a runnagate continew 〈◊〉 scarcity they eate of the plenteousnesse that commeth from thy Table but I am constrained to beg my bread in desolate places And this misery O father I must needes confesse is of my selfe for I woulde needes depart from thee the health of my life the light of my countenance and my mercifull God Wherefore now sitting by the waters of Babylon I cannot but weepe when I remember thee O Sion But turne thou my captiuitie as the riuers of the south and let mee heare of ioie and gladnesse that the bones which thou hast broken may reioice Though I haue sinned against thee yet I come vnto thee and though thy iustice must shewe vengeaunce vpon sinne yet I appeale vnto thy mercie in thy deere sonne Christ for the pardoning of my sinne I haue sinned and doone wickedlie yet I knowe thy mercie is aboue my sinnes One depth swalloweth vp an other let the depth therefore of thy mercie deuoure and swallowe vp the depth of my sinnes Thy hande is not so short but thou canst saue nor thy eare so thicke but thou canst heare Heare mee therefore O King of Heauen nowe I call vppon thee and bee mercifull vnto my sinnes for they are great Shew some token of kindnesse which thou doest vse to shew to those who put their trust in thee before the sonnes of men Thou diddest not repell the Publican disdaine the Pharisie refuse the Harlot or exclude the thiefe Peter who denied thee and Paule who persecuted thee vppon their returne were receiued into grace Father I returne consider my complaint for I am brought very lowe deliuer my soule out of trouble and my life from the bloudthirstie and though I be not worthy to be thy sonne yet make mee thy seruant so I thy seruant shall reioice in thee I shall bee euer giuing of thankes for the operation of thy hands Grant this grace oh deere father for Iesus Christ his sake thy most deere son and my only blessed Sauiour Amen The ende of the second Booke of the regresse of the prodigall Sonne THE THIRD BOOKE Discouering of the ioyfull welcome home of the prodigal Son and the honorable entertainment which his Father gaue him The first Chapter That the meere mercie of God is the maine motiuâ— of our comming home to God and the sole efficient cause of our whole saluatioÌ„ plainly insinuated by this circumstance of this historie of the fatheâ— his seeing the prodigall sonne when hee was yeâ— a farre off A Reuerend and holie Bishop when as Saint Augustines A Bishops saying of Augustine mother was in exceeding heauinesse for hir sonneâ— peruersenesse before hee was conuerted seeing her strange passions and hir aboundaunt teares which shee powred out for him grauely aunswered thus It is impossible for thy sonne to perish for whome such â—eaers are
sanctifie them and that was the cause it came speedilie on them 〈◊〉 â—1 The Prophet Esaie declaring the office of Christ in preaching the Gospell sheweth that the subiect of this preaching is to publish Gods readinesse to pardon sinners and his vnwillingnes to take iudgement of them And to make proofe thereof hee compareth them together and maketh his clemencie to be far greater and of longer continuance towardes vs then his iustice For hee restraineth his vengeance and limiteth it to a daie but hee extendeth his mercie infinitelie beyonde it giuing a continuance of time vnto it the space of a yeere For thus the spirit speaketh Isai 54 To preach the acceptable yeere of the Lord and the daie of vengeance of our God The same Prophet in an other place confirmeth the same doctrin most comfortablie vnto vs when in the person of God himselfe hee saith A little while haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer The due regard hereof breedeth no admiration but it tendeth exceedinglie to our consolation for this is natural and proper vnto God to be gracious and mercifull it is a strange worke to him as the scriptures say of him to punish and shewe vengeance A similitudâ— Euen as a Painter when he hath elaboratelie finished a picture if so be he be constrained in regard of some faultes which he findeth in it vtterlie to blot out and deface all his worke hee is much grieued for it so when God seeth manie defaults and blemishes in vs who are his workmanship engrauen image vpon whome he hath bestowed such exceeding cost as varnishing vs and adorning vs with liuely colours which must be reformed for which cause he must marre that he hath made and begin his worke anew it cannot but bee grieuous and troublesome vnto him A similitude If thou wouldest place a stone of great waight vppon the roofe of thine house thou hast neede of pullies cables for to reare it but if thou wouldst throw it to the ground thou needest doe nothing but let it fall from thee for it will fall of his accord vnto the grounde for naturallie heauie things doe tend downeward as those that are light do ascend vpwarde It is as naturall with God to shewe mercie to a sinner as it is for a stone that is heauie to fall downewarde for the Sunne to shine for the fire to burne or anie other thing to performe his nature Wherefore thou readest euerie where in the historie of Christ of innumerable mercies which hee shewed vnto many but thou readest not of his punishments inflicted vpon any but only at one time when hee made him a whip â—n 2 and chased out of the temple such impure copesmates as had too abhominably prophaned the temple Was there euer any that intreated his mercy and did not obtaine it He healed graciously Malchus his eare â—â—ke 21 his professed and sworn enemie then one of the furious bloud thirsty souldiours who combined together intending his destruction The murmuring Israelites exasperated the Lord exceedingly against them when as the spies returning from Chanaan their tidings displeased them for they so mutinously muttered against God as they were threatned of him that they should not possesse the inheritance promised them or enter into the lande Yet after that when the people were in armes and prepared vnto battell in the middest of iudgement the Lorde could not vtterlie forget mercie hee is so naturallie disposed to bee mercifull and therefore both in anger and loue hee saieth vnto them Doe not ascende vp Num. 14 for I am not with you least yee fall before your enemies If he had not been with them he would not so graciouslie and louinglie haue warned them that they should not go vp but would haue suffered them to fall vpon the sword and bee a pray vnto their enemies Againe if so be he had beene with them and had not been angry with them he would not haue said so directly vnto them I am not with you He was with them and was not with them He was not with them that they should haue the conquest he was with them that they should not be conquered If the Lord be thus mercifull when men are so sinful it is thereby manifest that hee is soone satisfied The foure beasts which Ezechiel did see in a vision had the faces of a Lion Ezech. 1 also of a man in the right side to signifie vnto vs that as he looketh like a lion vpon a sinner that cannot repent vtterlie to destroy him whilest there is none to helpe him so when a sinner returneth from his sinnes and turneth vnto him he hath the louing and kinde face of a man and intreateth him familiarlie and kindlie as a man This father could not be more forwarde in fauor towardes this his lost sonne then to looke out after him and to cast his eyes about to espie where hee might see him and when he had happily seene him a far off to hic out vnto him to embrace him to fall on his neck and kisse him Al these are good notes of good nature and affections but when they do paâ—ley and talke together the zeale is admirable which he expresseth towards him For he is so soon pleased as no sooner the sonne beginneth to speak but the bowels of the father are so presentlie mooued as hee suffereth him not to vtter all he meditated for before he could come to this clause of his set speech Make me one of thy hired seruauntes the father interrupteth him and breaketh off his speech preuenting him graciouslie with his blessings of goodnes and granting infinitly more then he desired Thy God as so reaâ—â—e to shew â—is sinner â—h mercy The father in great wisedome vsed this great speede because his sonnes estate and neede so required it For when as a sinner through anguish of sinne is in extremity as this sinner was hee hath neede of present comfort to preuent despaire and ready encouragement to allaie the rage and furie of his passions which otherwise woulde bee verie dangerous vnto him For this cause God vseth no delay with such but immediatly vpon the forgiuenes of sinnes hee giueth therewithall the riches of his grace there is no time betwixt them but they come both together The remission of sin and the giftes of grace come together Before we can recouer our bodily health after a great sicknesse it is a long time by little and little and by degrees we leisâ—râ—ly attaine it for the body is not of that moment as the soule therefore there is no such vrgent necessitie of the present health of it for by lingering and time it may do wel enough It is otherwise with the soule which woulde languish with griefe
he imploieth all his seruants about him to adorne and set him forth and prouide a banquet for him He would thus cloath him to shew vs what account he maketh of him how highly hee honoreth him as his owne darling though the other woulde haue sued to be but his hyreling He willeth his officers to fetch him the best or the first roabe His roabe what it was and to adorne him with it This first roabe was his first dignitie which Adam lost and Christ redeemed Innocency and holinesse and the grace of God with the which he was first cloathed wherby he was cloathed like vnto the sun in beauty and brightnes With this roabe was Adam first inuested but by his wilful departure from his father he was stripped of it So as we his sonnes who do treade in his steps are subiect to his miseries and may with him bee ashamed of our nakednes But God in his Christ Christ is our roabe to vs his prodigall conuerted sonnes hath restored vs our robe for hee is the garment which we must put on according to that which the Apostle Paule saith Rom. 13 Put yee on the Lord Iesus Christ Hee is the wedding garment mentioned in the gospel Matt. 22 without which wee may not presse vnto the heauenly banquet His righteousnes in vs is the garment of our elder brother by which we must attaine the blessing of our father as Iacob by putting on the garment of Esau obtained the blessing of his father Isaack This is he vpon whom the kingly harper diuinelie descanteth in this dainty ditty O my God thou art exceeding glorious Psal 104 thou art cloathed with maiestie and honor In him behold the great wonder in heauen a woman cloathed with the sunne Reuel 12 If so bee therefore we doe weare his cloth and become his seruants if we put on his merits and obedience our sinnes shall be couered and our nakednes shall bee no more seene Wherefore bestow thou no more labor vpon the olde rags which Adam hath left thee Sowe no longer paultry fig leaues and rotten pieces together for thy paines will be lost and it will not acquite the cost which thou bestowest on them It happeneth sometime that a poore creature hath a garment so olde and spent with wearing A similitude as if it take a rent it cannot be stitched vp for the threads doe breake asunder they are so rotten and decaied with vse as they are not firme enough to sustaine a newe thread or to beare a needle so our robe of rebellion which wee doe carrie about vs hath beene worne so bare by our ancient and long continuance in sinne as there is no repairing it but wee must leaue it as beggars doe their rags 1. Cor. 1 and cast it vpon the hedge and wee must put on a new garment euen Iesus Christ Our wisdom iustification sanctification and redemption For he is as Chrysost very wel doth say vnto the people of Antioch Chrysost ad pop Antioche â—um hom 21 Rom. 6 all in all vnto vs our table our house our garment our head our roote To this ende doth Paule say Whosoeuer bee baptized in Christ must put on Christ as hee is raised vp from the deade by the glory of his father so wee also should walke in newnesse of life nowe we put on Christ Iesus by a liuely faith Ambrose and doe weare him about vs euen as Stephen beeing in earth touched him in heauen 2. Tim. 4 This is to bee diligently obserued of vs and the rather bicause there are erroneous spirits wholy led by the doctrine of Diuels who do bumbast themselues with their owne righteousnes destroying that righteousnes which is by faith Reuel 3 They do but flatter and deceiue themselues with a vâ—in opinion of that which is not in them as the Lâ—â—dâ—niaÌ„â— whoÌ„ the spirit taxeth saying Thou saiest I am rich and increased with goods haue need of nothing knowest not how thou art wretched and miserable and pâ—ore and blind and naked I counsaile thee to buy of me gold tried by the fire that thou maiest bee made rich and white raiment that thou maiest be cloathed and that thy filthy nakednesse do not appeare Such as go strouting ietting about bragging of their workes are like vnto the souldiours against whom in times past king Agesilaus did fight in battell who beeing the leanest and most carionlie creatures which the worldes eye coulde see they quilted and embossed the quarters of their garments with huge flappes and borders to appeare huge and mightie to terrifie their enemies but after they were vanquished and slaine in the field and stripped of these vestments their lanke and thinne sides appeared to their viewe and the enemie scorned them So if we disrobe iusticiaries and meritmongers of their bragging borders of their conceited and counterfeit righteousnes and lay them naked to the eye of the worlde they will appeare the most apish and ridiculous persons as anie one can beholde It is vanitie to sooth and please our selues in that which we ought to bee ashamed of for the wages of our merits is death Psal 51 We are borne in sinne and conceiued in iniquitie Iob. 9 Iob. 25. saith the kinglie Prophet I feared all my workes saith that iust man Iob. The starres in Gods sight are vncleane much more a vilde man saith the same saint If wee consider our owne merits wee must despaire sayth the auncient father Hierome Hieron in 6 Esay Hee that trusteth not to his good workes nor hopeth with himselfe by his workes to be iustified he hath onelie the hope of saluation and the mercies of the Lord sayth reuerend Basil Basilius Being iustified by faith wee haue peace with God through our Lorde Iesus Christ as the holie Ghost teacheth vs. Wherefore let vs with the foure and twentie Elders Reuel 4 spoken of in the Apocalips Take off the Crownes from our heads and lay them downe at the feete of the Lambe Whatsoeuer worke we do let vs lay it at the feete of Christ who woorketh in vs as Paule teacheth who speaking of his labours that they exceeded others he stoppeth and correcteth himselfe saying Not I but the grace of God in me We are of our selues as the prodigall sonne verie poorelie and filthily attyred It is God the father in his dear sonne who clotheth vs in costly and imbrodered garments with a vesture of gold wrought about with diuerse colours Wherefore giue glorie to God my sonne as Iosua Iosuâ— â— said to Achan and boast not of thy selfe The sixth Chapter Of his ring and shooes which were giuen vnto him AS he richly araieth him with a royall to be so he further graceth him adorning him with a ring This ring serued for a signet and seale of the couenant and last will which hee maketh with him namely that hee would become his God and hee should bee numbred among his people that he
made white as snow though they be red as Scarlet they shal be as wooll if ye consent and obey ye shall eate the good things of the land In the like maner speaketh the Prophet Amos. Amos. 1 I lift vp vpon you euen a lamentation of the house of Israel the virgin Israel is falleÌ„ and shall no more rise But by and by he mittigateth his mood saying Seeke the Lord and ye shall liue Our sorrowes ende with sinne and God turneth with a sinner Iudgement is turned into mercie when sinne is turned into repentance And this doth Dauid in liuelie sort declare Psa 89 If my people forsake my lawes and walke not in my iudgements if they leaue my statutes and keepe not my commandements I will visit their iniquities with the rod and their sinnes with scourges heere is his iudgement But turne thine eye and behold his mercie But my mercie and louing kindnes will I not vtterlie take from him euer God taxed Adam grieuouslie for his sinne and layde a verie heauie iudgement vpon him enioyning him to hard labour to bring in his liuing with the sweate of his face and turmoyle of his bodie but this labour was stinted and restrayned to his time that it should not bee perpetuall and therefore hee addeth vntill thou returne vnto the earth from whence thou camest Gene. 3 And when our first parents sinned and God was to expell them the pleasaunt Paradise albeit they had grieued him hee had mercie on them and maketh them garmentes of beastes skinnes to defende them from the rage of time and to couer their shame that their nakednesse and filthinesse might not be seene Hee in sinuateth by this course taken with Adam that hee will take the same course with Adams children that in the middest of iudgement he will remember mercie and thâ— hee will vpon our conuersion shew vs his compâ—â—sion Wherefore arise from thy sin and Christ shall giue thee life despaire not of his grace for hee hath medicine to heale all our woundes God woundeth vs at the first but it is to heale and cure vs at the last The tenth Chapter That God vsuallie giueth vnto a sinner more then he can aske THe prodigall sonne not only speedeth with his father of his sute but he receiueth of him more then he desired Hee made but the motion to be a hired seruant but the father restored him to the dignitie of a sonne He preuented him moreouer with his liberall blessings and graciouslie receyued him with all feasting and reioycing Wherein wee may see how farre God exceedeth the manner of men and how mans kindnes is in no sort proportionable vnto the Lords goodnes When as Absalon had murthered his brother AmmoÌ„ 2. Sam. 2â— Dauid his father was in some sort conteÌ„ted to be intreated for him but he wold not grant him accesse vnto his presence to see his face againe But Gods good grace is such as he not onely remitteth sinners but admitteth them to his presence receyueth them to his table and suffreth theÌ„ continuallie to beholde their fathers face It is not therefore without good foresight experience of his bountie that the blessed Apostle Paul tearming God the father of all mercie not content therewith addeth to his stile this iust title The God of all consolation He thinketh it not inough to say that hee is mercifull but by amplyfying it thus hee woulde giue vnto him a kind of absolute and ouerflowing mercie It belongeth to mercie onelie to forgiue sinnes but God stayeth not there but followeth vs with his grace preuenting future sinnes Vpon this my soule receyueth great comfort and from hence deare Christian whensoeuer thou humblest thy soule before God and exhibitest thy sutes and supplications vnto him thou maiest cheere and comfort thy perplexed conscience For this is not written in vaine for vs for it serueth liuelie as all other scripture giuen by inspiration to instruct comfort vs. The meditation therefore whilest I muse vpon this man is this which my soule maketh That it is vsuall with God not onelie to grant the lawfull requests and petitions of his seruants but also because hee best knoweth our necessities to giue vs such graces as are needfull for vs beyonde our requests Hereof we haue instances innumerable in the Scriptures and we shall do well when our case requireth comfort to meditate vpon them Abraham besought God onelie for the life of Ismael â—â—n 17 saying vnto God Oh that Ismael might liue before thee But what was the comfort which Abraham receyued Trulie much euerie way more then his heart conceyued for God thus answered him Sarah thy wife shal beare thee a sonne and thou shalt call his name Isaac and as concerning Ismaell I haue heard thee and twelue Princes shall he beget and I will make a great nation of him Thus beside the life of Ismael which hee granted the summe of Abrahams sute in his abundant mercie aboue his desire he sent him also Isaac and vouchsafed such fauour and grace to Ismael as to blesse him so as kings proceeded from his loynes Salomon onelie requested Wisedome for the better carriage of himselfe in his gouernment 1. King 3 the Lord beside wisedome which hee gaue him aboue others heaped vpon him riches and worldly prosperitie far aboue others Ezechias requested but life at Gods hande 2. King 20 the Lorde not onely graunted it but gaue him a long life and graciously added fifteene yeeres vnto his dayes When as the three kings of Israel Iudah 2. King 3 and Edom were to warre with Moab and were greatlie distressed through want of water for their hoast and for their cattell and came vnto Elisha the man of God for supplie in this behalfe the Lord not onlie satisfied their hearts desire but moreouer went out with their armies before them and gaue them victorie ouer the Moabites The widow woman that was deepelie indebted 2. King 4 and had nothing to satisfie her cruell creditor he beeing vrgent and could not bee answered but that her two sonnes must become his bondmen according to the lawe hauing nothing else to discharge his accounts When shee came vnto the Prophet bemoaning her mishap and required his helpe to the Lord in her behalfe she forthwith had such a comfortable reliefe as shee had Oyle inough giuen her not onelie to defray all kinde of arrerages which was all she desired but sufficient beside to supplie future wantes which was more then she desired Mark 9 Those that brought the man of the palsie vnto Christ desired but bodily health for him but Christ not onely healed his bodie but cured his soule likewise saying vnto him Sonne bee of good comfort thy sinnes are forgiuen thee The theefe besought Christ onely to remember him when he came vnto his kingdome Luke 23 but Christ moreouer promised him Paradise and that hee should be with him that day in his kingdome The ruler requested but life for his sonne
Ahashuerosh disposed himselfe to bee merrie with his Princes and shew the riches and glorie of his kingdome and the honour of his Maiestie hee feasted them an hundred and fourescore dayes togither therefore infinite will the ioy and triumph bee in the court of heauen when the king of all kinges shall feast his deare Saintes not for a time but for all eternitie and shall shew them his heauenlie dignitie and felicitie which is prepared for them It is vsuall with many to celebrate with mirth the memoriall of their birth Gen. 40 Mark 6 when it rather occasioneth vs with Ieremie Ierem. 20 and Iob Iob. 3 to bee heauie for it Pharao solemnized the day of his natiuitie with triumphant feasting and so did Herod yet this myrth and musick was mixed with mourning for the one at that time hanged his chiefe Baker and the other beheaded innocent Iohn the Baptist But in heauen when we solemnize our newe birth wee shall haue all ioy without mixture of sorrow there can neuer any more miserie or calamitie befall vs. The wise men of the East were exceeding glad when they saw but the Starre Matt. 1 which prognosticated and foreshewed the natiuitie of our sauior Therefore when wee in heauen shall bee partaker of his glorie then must needes our heartes be filled with laughter and our tongues with ioy We see how the birdes of the aire are ioyfull at the arising of the sunne chirping and singing and leaping vpon the branches Wherefore when the sonne of righteousnesse appeereth comforting our hearts how ought we to skip like a Hart to leape vp and downe like a yong vnicorne Gene. 2 It was a ioy to Adam when he was in his prosperitie in his earthly Paradise in his created holines but afterward when he had transgressed the mandate God gaue him and did degenerate from his first creation â—â—b 30 his harp was turned into mourning and his organes into the voice of them that weepe What ioy then will it be vnto vs when we are in heauenly paradise where we can sinne no more and so consequently can sorrow no more where are all kindes of pleasures in aboundance at the right of the father for euermore The foure leapers when they entred into the Aramites campe â—ing 7 and shared out their goods they mutuallie ioyed one an other for that happe Oh therefore let vs be ioyfull togither let vs reioyce in our beddes For our ioy is as the ioy of haruest 〈◊〉 9 and as men reioyce when they diuide a spoyle For the hoast of our sinnes shal then be discomfited when we are in heauen Sathan shal no more haue ought to do with vs death shall bee destroyed and swallowed vp in victorie all our enemies shall flie away before vs and wee of Gods housholde shall diuide the spoyle Though we hung our harpes vpon the willowe trees when we sate by the waters of Babylon yet now O man of God call for thy instrument awake lute and harpe and let vs awake earlie and let vs sing the Lords song in our owne land If he that hath matters of law depending in iudiciall courts A similitude cannot but be glad when his case is put to his counsellor and aduocate to be comprimitted and awarded for he is thereby sure that it will goe wel on his side Why then deere Christian comfort thy sobbing and sighing soule for this is thy case thy sinnes that pleaded against thee at Gods barre and were like to condemne thee are put to Christ thy sauiour redeemer to vmper and determine so as we need not feare for though we sin we haue an aduocate with the father Iesus Christ the iust 1. Iohn 1 he is the propitiation for our sinnes our sinnes shall rather adorne vs then disgrace vs because of him For it is no disgrace to haue a rent garment if so be it may be hidden and couered with a lace our sins are rents and the red blood of our sweet sauiour is the redde lace which hath couered the scame and rupture of our sinnes If the men of Bethshemeth reioyced with themselues because they had espied the ark of the Lord 1. Sam. 6 wee shall haue much more matter of myrth affoorded vs when we shall see the verie heauens open readie to receiue vs and we shall espie Iesus at the right hand of his father who hath prepared a place for vs. A glad man was Zacheus when so good a guest Luk. 19 as Christ diuerted into his house but gladder may we be that he will vouchsafe to enter into our souls that we shall dwell with him and he with vs in his fathers kingdome world without ende Mat. 13 The husbandman when he found the treasure in the field he could not rest for ioy but forthwith departed made a sale of all that he had in the worlde beside to make purchase of the field But all the treasures of God the father in his sonne Christ shal be giuen vnto vs. Base therefore in our eyes is the vanitie of this world we willinglie renounce it to make so good a change and wee are glad of such successe King 1 When Salomon was aduaÌ„ced to his fathers crown and dignitie all the people piped with pipes and reioiced with great ioy so that the earth rang with the sound of them We shall see our Christ the king of peace who hath triumphed valiantly who hath put downe all his enemies vnder his feete verie exceeding glorious crowned with maiestie and honour our heartes therefore shall be glad and our tongs shall reioice for the staffe of our shoulder the yoke of our burden the rod of our oppressor shal be broken as in the day of Midian Wherefore reioice in the Lord alwaies â— 9 and again I say reioice Let the flouds clap their hands and let the hils reioice Let the singers go before and the minstrels folow after and let the damsels come playing with their pipes Let the Leuites daunce before the arke and let the priests be clothed with gladnes and let vs all sing praises vnto the holy one of Israel FINIS Imprinted at London by P. S. for Nicholas Ling. 1599.