O Lord breake all our stubborne harts and make vs to sigh grone vnder the most heauy burden and waight of sin who are maruailously loden yet thinke our selues in great ease and at great libertie Make an end of thy sin and looke vp to God who will ease thee For when thou night and day doost thinke vpon nothing else and doost set thy selfe to nothing else but to offend and displease God he dailie hourely heaping vpon thee a thousand meanes of his mercy waiteth for thy returne and daily looketh for thy happy repentance The happy remēbrance whereof did make this prodigall sonne to say Father I haue sinned against heauen before thee and am no more worthy to be called thy son Great sinnes great griefe but a short confession and this is a waightie poynt of repentance when with the sence the feeling and remorce of sinne is ioyned both sadnesse and shamefastnesse And where there is not this sadnesse and shamefastnes the sinner can neuer returne to goodnes Therefore there must goe before repentance a holy anger and inward griefe and discontentment that wee haue displeased God For following our owne wayes we grow to great forgetfulnes but returning vnto God then are we brought to true remembrance Truly did the Apostle S. Paule speak 1. Cor. 15.9 I am not worthy to be called an Apostle because I persecuted the Church of God ioyfully remembring gods mercy and his own happy returne For the more graciously the lord doth visit a sinner with his mercy the more deeply doth it sink into the hart of a true penitent sinner the more doth he hūble himselfe before God the more greeuously doth he accuse his owne wicked nature and disposition The more cleerly that he doth perceiue Gods mercy and compassion and doth behold his maiestie holines comparing there-vnto his own vn worthines ingratitude frowardnes and his most sinfull inclination the more doth he detest the same the more plainly doth hee confesse his fault All vvhich matters when the prophet Esay did euidently behold hee cryed out of himselfe chap. 6.5 saying Woe is me for I am vndone because I am a man of polluted lyps Iob also 42.5 saith I haue heard of thee by hearing of the eare but now my eye seeth thee Therefore I abhor my selfe and repent in dust ashes When the Apostle Saint Paule savve so much in him-selfe Rom. chap. 7. he cryed out O vvretched shooes on his feete Heere commeth the ninth matter to be intreated of namely the great solemnitie that God all the holy Angels do make at the conuersion of a sinner His Father doth not speake any thundering words of crueltie nor threaten to beate him or to cast him off nor to cast him in the teeth with his bounteous goodnes shewed vnto him neyther doth he lay vnto him his going away nor burden him with his gluttony or other abhominable poynts of lyuing he remembreth none of all this geare he doth so greatly reioyce that he hath got his Sonne againe The Son thought himselfe vnworthy the title or name of his son yet the father restoreth him to his old state and degree againe The sonne doth vtterly condemne himselfe and the father doth absolue and quit him The sonne did cast himselfe downe to be a seruaunt and the father setteth him perfectly againe in his old state dignitie Him that had cast him selfe into the bond seruice of abhominable maisters that is the filthy pleasures of the body him did his father vouchsafe to embrace in his armes to him that had deserued to bee scourged vvith many a sore stripe is giuen a kisse for a token of perfect loue and attonement Happy is that sinner whō the Lord vouchsafeth to kisse and embrace because he confessed his sins and refused the name of a sonne for that in his conscience he knew himselfe faulty there was brought forth the best robe and restored vnto him How-soeuer hee hath behaued himselfe saith his Father my son he was he hath beene dead and nowe is he called to life againe For sin is the death of the soule and hee runneth toward death which leaueth and forsaketh the Authour of life Hee leaueth and forsaketh the Authour of life whosoeuer is in loue with the things of this world for the worldly pleasures are farre wide from Gods schooling And such a one is reuiued againe as dooth repent and reforme his sinfull life He was lost without any hope euer to be recouered againe if he had be one left to himselfe howbeit he was found and gotten againe To depart away from the fathers house is to perrish for out of the same house there is no health The Father speaketh not to the Son but to the seruaunts he that repents prayes for Gods goodnes receiueth no aunswere Nowe when I passed by thee and looked vppon thee behold thy time was as the time of loue and I spredde my skirts ouer thee and couered thy filthines yea I sware vnto thee and entred into a couenaunt with thee saith the Lord God thou becammest mine Then washed I thee vvith water c. Thus doth our heauenly father not onely forgiue our sinnes in burying putting quite out the remembrance of them but also hee restoreth vnto vs those gyfts which we had lost As he dooth depriue vs of them and take them away punishing our vnthankfulnesse thereby and driuing vs to shame by the reproch of our nakednes Now by these tokens of Gods loue the true and effectuall forgiuenes of our sinnes is signified The father willeth the seruants to bring forth the best robe and giueth no time of delay for in this case delay breedes danger When a sinner in this sort dooth recount his manifold offences Despayre and is vexed with the torment of conscience it is high time to yeeld help for feare least through despayre he be cast away There is no stay betwixt forgiuenes of our sins and Gods grace and fauour The health of the body is not recouered but by little and little because the matter is not of so great waight but the distressed estate of the soule must be releeued with all speede that may conueniently be offred and affoorded When the body is sicke wee are meruailous diligent to haue health yea if it bee but the head-ache we can suffer no delay seeking for helpe and calling for Phisitions according as our power and abilitie vvill stretch So after our sinne committed we shoulde be as hasty to rise and to repent Repentance but heerein euery little excuse stayeth vs backe and wee are content to delay thys time of our conuersion a great deale longer then we should so much the more beeing intangled in wordly affaires and altogether drowned in forgetfulnes In so dooing thou loosest the practise of good workes and art troubled for want of the peace and quietnes of conscience Againe thou knowest not hovve suddainelie thy lyfe shall be taken from thee The humble
this is the badge of Christians whereby they are distinguished froÌ„ the douils company VVhen our Sauiour Christ taught his disciples the time he was conuersant with them humilitie patience contempt of the world and other christian vertues and duties the perswasion of loue charitie and good will he reserued to his last supper to the intent that hee might most firmly imprint the loue of our neighbour into the harts and memories of his disciples For this is giuen vs by nature that looke what our friend doth giue vs last in charge wheÌ„ he departeth from vs that stickest longest in our remembrance In this duty of loue consisteth the perfection of al christianity Therefore S. Paule sayth that the whole lawe is comprehended in this one thing Thou shalt loue thy neighbor as thy selfe He that fulfilleth both these commaundements as he ought may without blushing appeare before God Dauid saith ô Lord I haue loued thy commaundements and therefore he desired the presence of God but Adam beeing called fled from God hid himselfe because hee had disobeyed God and therefore durst not come into his presence The prophet saith not I haue knowne thy law or I haue kept thy lawe but I haue loued thy lawe To keepe thy lawe is of necessity and feare but to loue proceedeth from inward affection The loue of God is perpetuall but the loue of the worlde or of our selues is but for this life for the loue of the worlde and of our selues we indanger our selues but for the loue of God we finde a meanes to be pertakers of the kingdome of God and of euerlasting ioyes The especiall cause of louing our neighbour is in respect of his soule And a good shepheard wil not spare to lay downe his life for his sheepe and many haue been content to be offered vp for the confirmation of the faith of others This doâ— and thou shalt liue See how Christ doth prouoke vs vnto good works This do c. teaching vs that we should walke in them He saith not Say this or beleeue this but doe this That is loue God and loue thy neighbour and shew forth the vvorkes of charitie As the Apostle speaketh 1. Ioh. 3. Let vs not loue in word neither in tunge onely but indeed in truth Hee that seeeth his neighbour in necessity shutteth vp his compassion from him how remaineth the loue of God in him Hee that loueth his neighbour hath life and hee that loueth not abidâ—th in death 1. Corin. 13 Though wee speake with the tongue of men and Angels haue not loue it were nothing As the body is sustained by naturall heate so is charitie the life of the soule without the which it is as dead If thou hatest thou hast a name that thou liuest but thou art dead and if thou findest thy selfe thus dead loue and liue We are translated from death to life because wee loue the brethren Nothing is so precious vnto vs as life whereof this is an cuident token that for the same we can be coÌ„tent to haue an â—r me or a leg cut off and to drink most bitter potions Yet is this life no true lyfe but rather a shadow an image of death If we can be content to endure such things for this life which is of so short continuance how should we bestirre our selues what should not wee vndertake to attaine the glorious life euerlasting For Christ speaketh not heere of this transitorie lyfe but of euerlasting life which is the seate dwelling place of the blessed The Gods of the Gentiles require the death of infants and that men should sley themselues but the Lord saith by the prophet Ezech. 18. I will not the death of a sinner but rather that he returne liue Oh how good is our God who I would were loued of vs as meete is and that wee could frame our selues to obey his holy will and for thys our loue and holy obedience requiteth vs not onely with this transitory life but will crowne vs hereafter with eternall ioyes But hee willing to iustifie himselfe sayd vnto Iesus Who is then my neighbour But. c. Heerein he sheweth himselfe to be an hypocrite that he would iustifie himselfe as though he had fulfilled the whole lawe of God perfectly and left nothing vndoone Our hypocrisie is especially founde in the keeping of the second table for that is the sold giuen to the poore not being moued there-vnto through charitie but because hee was a thiefe and bare the bagge The sonne of Iacob when they sold their brother Ioseph willing to iustifie themseluâ—s before theyr Father and to cleere themselues from all offence brought their brothers garment stayned with blood as though nothing might be lay de to theyr charge So Herod purposing to kil Christ made a shewe that he would goe vvorship Christ The wicked Iudges woulde haue cleered themselues to be farre from the offence which they lay de to Susannas charge But let all these vnderstand which dissemble with their double hart that there will come a time when all shall bee reuealed as the trechery of Absolon Heliodorus Herods was if not in this world yet in another He sayth he loueth God and yet maketh question who is his neighbour But he that loueth not his neighbour whom hee seeth daily how shall hee loue God whom hee hath not seene He speaketh suspiciously as though a man might loue God and yet neuer thelesse be cruell and hurtfull to his neighbour The Iewes they had onelie respect to them of their owne nation supposing it was lawfull for them to hate allants and forrenners and to let them alone without dooing them any benefit on good at all But the name of neighbour dooth extend it selfe to a further compasse to wit vnto all men Forasmuch as oftentimes it chaunceth that hee which is nighest to vs in birth or country is farther from vs in affection and loue then our very foe And Iesus aunswered and said A certaine man went downe from Ierusalem to Icricho This might bee for Ierusalem was in the high mountaine Sion and Iâ—icho in a low place Besides there was a desert betwixt Ierusalem and Iericho where passengers were spoyled by theeues and where Zedechias the King vvas taken by by the Captaines of the king of Babel when he fled from Ierusalem Some apply this man that was wouÌ„ded by theeues vnto Adam and vnto man-kinde the priest and the Leuite vnto the sacrifices of the old lawe and Christ vnto the Samaritane which healed man-kind being spoiled by the deuils temptations of the gifts graces of God the denill beeing compared heere vnto theeues Some compare the man that came from Ierusalem to Iericho vnto a sinner that falleth from the estate of grace vnto the deformity of sin But how far this is from the sence and true meaning euery man may perceiue For the chiefed cope that our Sauiour aâ—â—eth at 〈◊〉 to shewe vvho is our neighbour
that count themselues most vnwoorthy The prodigall sonne for his humble confession obtayned pardon neyther did hee onely confesse his fault but followed his matter throughly So he arose So hee arose and went to his Father Would God we did so rise from sin when we purpose to arise Back goeth he home againe weeping and sighing whereas hee had before departed from his Father as pert and fierce as rash and wilfull as might be All our life is passed in good desires we purpose to arise and yet wee neuer doe arise that is wee neuer settle our selues to performe good works which are the fruits of true repentance Repentance and of a liuely fayth Many detest sinne yet are they like to the doore that is turned to and fro vppon his hinges and neuer moueth out of his place What profit is it to purpose vnlesse thou performe Let vs walke while we haue the light for the night commeth wherein no man can walk but goeth far astray While we haue time let vs doe good Gala chap. 6. Seeke the Lord while he may be found call vpon him while he is neere It ought to moue thee much to make hast to turne vnto the Lord because many are dead and gone which purposed well neuer performed had in their mindes to turne vnto the Lord and yet neuer conuerted This delay hath deceaued many and the sinner that promiseth himselfe long life cōmeth short thereof taking vpon him to dispose of the time to come which onely belongeth vnto God Iam. 4.14 Thou knowest not what shall be to morrow It is not for you to know the times and seasons sayth Christ to his disciples vvhich the Father hath put in his owne power Acts. 1.7 In the time of Noe God cut of twenty yeres of those yeres which he had graunted vnto the world that they might repent because they would not make vse of the time that God graunted And if GOD did abridge the time which hee had promised vnto sinners because they woulde not rerepent what will he do to them to whom he hath made no promise of any time Yea although thou didst know thou shouldst liue long yet oughtest thou speedily to repent For then is thy repentance more acceptable to God when thou doost offer it in the prime of thy youth in the flower of thy age But they which delay the time to theyr decayed age may feare least they drinke vp the dregs of Gods wrath The best of our tyme we offer vnto the world and the worst to GOD vvhen as those things we offer vnto God ought to be the choysest and of chiefest account Deu. 15.21 In the sacrifices of the Lord they were commaunded to offer a male of a yeere old without spot or blemish Mal. 1. They that offered the blind and the lame were reprooued Offer it nowe to thy Prince saith the Lord will he be contented therewith But why dost thou bestow thy best time vpon the worlde and the basest tyme to God How foolish were hee that were almost drowned and shoulde refuse or delay to haue help Late repentance is sildom true and sound but rather inforced and counterfet The rich man in the gospell would haue repented but it was too late for himselfe and therefore he spake for his fiue brethren So thousands after death shall bewaile the time that they lost in their life and did not repent and nowe would but it is to no purpose This prodigall Sonne considering his miserable estate by sinne and from howe great dignitie of Gods grace he was falne purposed to leaue the bewitching loue of sinne and to turne vnto the Lord vvhich as he truly intended so faithfully did hee fulfill it and he rose and came to his Father The same oughtest thou to doe and to rise from thy manifolde offences not delaying vntill to morrowe for thou knovvest not vvhether thou shalt liue so long He came not to God of his own mind but by his speciall grace hee was directed there-vnto The especiall helpe vvhich GOD offereth vnto a sinner to further him in the vvorke of repentance is of two sorts Some before Howe repentance is wrought inuiting vs to repentance some followe and are inseprably ioyned there-vnto Of the former sort are Preachers Sermons holy inspirations exhortations and counsels of friendes the feare of hell-fire the hope of euerlasting life afflictions miracles examples of others and the like For by all these meanes God doth forcibly draw mercifully allure sinners vnto repentance These helps of many are called vneffectuall helpes not but that they are sufficient to turne the harts of wicked sinners or at least to leaue thē without excuse but being made voyd by the stubborne and obstinat mind of sinners who continue in sin with a stiffe purpose those helps want their happy successe Of the latter sort are the continuall good motions of Gods Spirit which neuer leaue vs vntill in secrete sort they haue tamed our rebellious will while the goodnes of God after a most louing and bountifull affection doth make vs pliable to his will So that now wee shed aboundance of teares and are most willing and desirous to alter the euill course of life to frame our selues to all godly wayes These helps are called most effectuall beeing ioyned with the worke of repentance so inseprably that without these it cannot be neyther can these helps be made voyde seeing god himselfe doth make them most forcible Although these latter helps are most necessary and that the former haue no force without these yet the first are mighty perswasions and most auailable inducements for the stubborne mindes of men are not wonne without manifolde occasions and inforcements This prodigal Son had the former helps as affliction pouerty famine and misery which did allure and exhort him to lay aside his sinfull life and to turne vnto God GOD also put in his head the remēbrance of his fathers house that calling to minde his former happines from whence he was falne he might with a most earnest desire seeke to recouer the same againe God granted him the knowledge of himselfe and oponed his mind to behold his misery wherby he was brought the more speedily to returne Whereby he gathered his wits together and stirred up himselfe and rose and came to his father It is to be noted that there be diuers degrees to turne vnto God First hee calleth himselfe to remembrance then hee doth accuse and condemne himselfe for that sin and wickednes whereunto hee seeth himselfe so much giuen and so head-long carried away Thus did this prodigall Sonne returne beholding the miserable estate The degrees of repentance whereinto he was falne through his owne wilful will This is that where-vnto the prophet Esay exhorteth chapter 46. Remember this and be ashamed brings it againe to minde O you transgressers remember the former things of old So Ieremie chap. 18.11 Returne you euery one from his euill way Ioel. 2.13 Rent your hart
whore keepeth thy tokens and presenteth them to thine eyes to drawe thee into her loue againe Leuit. 8. Not onely the flesh of the heiffer but his skin and entrailes were cast out into an vncleane place Deut. 7. God coÌ„maunded his people to ouerthrow the Altars of the Cananites to breake theyr Images to cut down their groues to burne all the ornaments of theyr Idols that there might no token of idolatry nor any remeÌ„brance be left Iehu tooke order that all Bals priests euery mother sonne should be slaine Exo. 33. Moses made the people to drink vp the ashes of their golden Calfe Many retaine the loue of the world and the reliques of sinne and are very loath nay they wil not leaue them at all theyr auncient euill custome remaines wherby it commeth to passe that miserably they fall into the manifold inconueniences great dangers of their former sinnes Hee that flyeth not occasions cannot auoyd sinne and hee that loueth danger shall perrish therein This is that which our Sauiour Christ warneth Mat 18.9 It is better to enter into the kingdome of heauen halt lame then hauing two hands or two feete to be sent into hell fire God commaunded King Saul to destroy Amalec and to spare no liuing creature that was in his land but hee saued Agag the king of the Amalekites aliue spared the Oxen and sheepe aliue therfore was hee cast out of his kingdome and came to a miserable end 1. Sam. 15. Why did God commaund the oxen and sheepe to be slaine they were harmlesse creatures The reason is because they were the goods of those that were euill and serued for their vse So must we kill extinguish not onely sin but the occasions of sinne that serue therevnto and that draw vs to the same by fresh remâ—brance prouoke vs to the performance thereof King Dauid prayed god that he would remooue from him the way of iniquitie And Psal 1. he pronounceth him blessed that hath not stood in the way of sinners And Salomon in his prouerbs chap. 4.14 giueth a charge Enter not into the way of the wicked and walke not in the way of euill men auoyd it and goe not by turne from it and passe by A holy Father S. Ambrose dooth vvell note the prophets speech in that he rather saith Remoue the way of iniquitie then remoue the iniquity it selfe and because many should haue auoyded the sinne it selfe if they had not entred into the way thereof We read not of any great sin that wise king Salomon committed beside the multitude of his wiues and his idolatry for the which his posterity was depriued of the greatest part of his kingdom But surdy he had neuer falne into idolatry if hee had auoyded the occasions thereof and withstoode the bewitching temptations of his idolatrous wiues He married outlandish wiues of idolatrous Nations and as hee doted vpon the women so he could not auoid their strange inticements The occasions were so great inforcements thereunto that his wisedome could not preuent it Which occasions had they not beene so forcible God would neuer haue giuen that forwarning as he did in his lawe Deut. 7.17 Neyther shal he take him many wiues least his hart turne away from the law of GOD 1. Kings 11.4 Not onely the King but the people also vvere debarred from marrying with idolatrous nations least they should entice them to idolatry as the daughters of Moab by this meanes brought them to theyr shame Numb 25.1.2 and were the death of three and twenty thousand of the Israelites 1. Cor. 10.8 Then goeth he and taketh to him seuen spirits worse then himselfe The deuils crueltie The second thing in his wofull returne was his crueltie seeking the vtter destruction of him whom hee recouereth and hath drawne into his snares And how should not hee be vtterlie destroyed which hath so great a company to come against him Who when hee had enough and more then hee could doe of himselfe to be deliuered but of one vnclean spirit in what distresse lamentable estate shall he be when seuen such vncleane spirits enter possession within him and seuen worse then the former The number of seauen is taken for an vncertaine number for he bringeth manie more and sometimes a whole legion come together These spirits are worse then him selfe because the latter sinnes are far worse then the former Thys is a foule blotte of ingratitude in him or her that falleth once and twice and againe and often into his former iniquities which hee hath by Gods grace so greatly detested yea and vowed the contrary But as no man pittieth him who hath taken losse vpon the seas if hee aduenture againe and suffer shypwracke beeing in a manner brought to vtter pouertie before so none lightly vvill haue compassion on them vvho are nowe cast away through theyr owne folly and negligence whom no vvarning will serue to take heed of their future miseries Thus beeing iustlie forsaken of all pitty and compassion the deuill he vvill be sure to shewe them none But as GOD and the Angels of heauen delight at the saluation of a finner so the deuill reioyceth at nothing more then at theyr destruction for thys is his bootie and his pray and his chiefest tryumph Aâ— nothing delighteth God so much as mercie so nothing delighteth the deuill so much as crueltie And to shewe foorth his cruell disposition and nature herein hee is well resembled to the most cruell beastes that are As to a Dragon Reuel 13. that great Dragon to a Serpent whose poyson and sting is most deadly Gene. 3. To a roaring Lyon who with open mouth seeketh to deuoure 1. Pet. 5.8 Hee knoweth that himselfe alone is able to work the destruction of any whom God forsaketh but hee thinks hee cannot sufficiently performe his rage and fury vnlesse hee bring companie enow as though he should make an end consume the sinner all at once His chiefest mischiefe is in accusing vs before God he tempteth vs to sin when we haue committed it he leaues vs to our selues to Gods displeasure looking still for our finall destruction which if wee be not made pertakers of Gods mercie shall then appeare when the soule parteth from the body and when it shall be brought to the tribunall seat of Gods iudgement there to giue account 2. Cor. 5. Reu. 13.10 And they enter in dwell there And. c. They that are fallne from the grace of God are twice more subiect to the deuils rage â—â—en they were before and now he hath greater libertie then euer hee had and takes more surer hold So that it is in a manner impossible to throw him out but if wee may obtaine that he may be throwne out yet doth he leaue behind him seuen worse then himselfe This shall prooue to be a iust punishment for our negligence and God giueth them vp to sathans crueltie who thus deserue to be forsaken The deuill is sayde to
intent being denied shee defamed him and prouoked her husbands great displeasure against him that hee was thrown into prison But how great an inconuenience it is to goe farre from GOD What it is to depart from God this example of the prodigall sonne doth shewe who leauing his fathers house founde nothing else but famine and misery VVhat found Hagar beeing out of Abrahams house but vvant and sorrow Gen. 16. They that forsake the Lord shall haue great trouble The Chickens that are in dangers of the Kite so long as they flock about the Henne are safe but when they goe stragling they are caught vp So they that make the Lorde their refuge are guided by him they are in safetie but when they depart from him goe far away the deuill goeth about like a roaring Lion seeking whom he may deuoure 1. Pet. 5. VVhen Caine went away from god there was no more account made of him then of a vagabond and odious person Gen. 4.14 Behold saith hee to God thou hast cast me out this day frō the earth and from thy face shall I be hid and shal be a vagabond and a runagate vpon the earth and who soeuer findeth me shall sley mee This is the dangerous fearefull estate of them which committing sin depart from God But among many inconueniences and dangers these that follow are woorthy the noting First they that depart from God make but little account of him which is the chiefest good and from whom al blessings gifts and graces doe proceede For great things when they are a farre off from our sight doe seeme but small The great maiestie of God to idle negligent beholders seemeth a matter of small account whereby the maiestie of GOD is neuer awhit the more diminished but our corruption and naughty nature is made the more apparant They that sell wares forswear thēselues for a little gaine making more account of a little siluer then of Gods commandement And because our loue is more set vppon these worldly and transitory thinges then vpon God therefore is God so slenderlie regarded The Apostle S. Paule because hee made so slender account of this world therefore he truly said I account all things but dung and when hee maketh mention of God hee speaketh with great reuerence Tit. 2.13 Looking saith he for the blessed hope and appearing of the glory of the mightie GOD. Hebr. 12.29 Our God is euen a consuming fire So likewise in the psalmes The Lord is a great god aboue all gods psalm 89.6 to 10. Great is the Lord our god and there is not end of his greatnesse psalme 47.2 Hee is the great King vpon all the earth verse 8. God raigneth ouer the heathen God fitteth vpon his holy mountaine psalme 144.5 and 146. And how is it that we make so light account of god but that we prefer the least thinges in the world before him Secondly as the further thou art from the Sunne the greater is thy shadow so the further thou departest from GOD the more art thou intangled with the cares pleasures of this world which vanish away like a shadow and therefore may vvell be compared thereunto They which hunt after honour greedily seeke after riches they for the most part neuer catch thys shadow neither are they pertakers of their desires but followe after apparant deceits and such matters vvhich in time to come shall yeeld no helpe Therefore the Prophet psalm 4. cryeth out Why doe you seeke after vanitie and followe after leasing Thirdly the Sunne when it departeth from any coast or Country leaueth the place cold barren and vnfruitfull contrariwise when with his cheerefull beames he doth cherrish the ground all things begin to prosper and to bud forth so when the sunne of our righteousnes Christ our Lord doth cheerfully shine into our harts and soules with his heauenly and comfortable presence he maketh vs to bring forth good fruites and such good works as shall be acceptable vnto him For his holy Spirit and grace where it lighteth is wonderfull fruitfull And that hart of man or woman which vvanteth the heate of Gods Spirit cannot bring forth any worke to eternall life the seed that is cast into such an vnprofitable ground will com to nothing When the King doth come to any towne all things abound and there is great plentie but when hee departeth there are as many wants as there were before so when Gods presence doth rest in our harts and soules wee are prepared to euergy good worke but when he is absent the doore is open to all vice and wickednes Fourthly as the Sunne when it shineth doth comfort all creatures and when it is gone there is nothing else but darknes so when GOD is present we are cheerefull and ioyfull and when he is absent wee are sad and heauy In the Land of Egipt there was most thicke darknes that it might be felt but in the land of Goshen where the Israelites were there was light So where the wicked are there is nothing but darknesse they sit in darknes and in the shaddow of death They which forsake God fall into the danger of the deuill the prince of darknesse and as farre as the heauen is from the earth so great difference is there betwixt the grace of God and our sinfull disposition The fift and last inconuenience of a sinner separated from God is that when he is debarred of his mercy he is presently subiect to his anger and to his wrath He that is farthest from Gods fauour is neerest to his punishment As may bee seene in the prophet Ionas who flying from God was cast into the sea He fled from God when hee commanded him and fell into his punishment when he thought least thereof If thy sonne fall sicke at thy house thou maist haue many helps to restore him againe but if he be sicke in a strange country hee is destitute of thy helpe neyther canst thou doe him any good The farther we are from heauen the more subiect are we to the danger of hell A weake and frayle sinner although hee often fall may be recouered and the godlie vvhich pertaine to GOD and are vnder his gouernment they fall not finallie but rise againe but they which are past grace which are hardned in wickednesse and multiply sinne for the most part doe perrish for euer VVhereof there are tvvo notable examples recorded in Scripture the one of Peter the other of Iudas the traytour Peter denied the Lord thrice but because he repented in hart hee was not cast away but receaued vnto mercy Psal 37.32 Pro. 24.15 But Iudas went far from God and had rather be found among the enemies of Christ then in his company No maruell therefore though he died in his sinnes and because hee went so farre astray therefore did hee fall into so great mischiefe as afterward was apparant If thou hast gone away from the Lorde endeuour all thou canst to returne vnto him againe which thou
we may grow in dislike of theÌ„ which is a token of his fatherly goodnesse Hoseâ— 2. The foolish man hath said in his hart I wil goe after my louers which giue me my bread and my water my wooll and my flaxe But the Lord in merty saith I will hedge thy way with thornes that thou shalt not finde thy pathes Though she follow after her louers yet shall shee not come at them though she seeke them yet shall shee not come nigh them Then shall she say I will goe and returne to my first husband Now she did not know that I gaâ—â— her her corne and wine therefore will I returne and take away my corne in the time thereof and my wine in the season thereof and will recouer my wooll my flaxe lent to couer her shame And nowe will discouer her lâ—w dnesle in the fight of her louers no man shall deliuer her out of my hand I will also cause all her mirth to cease Afterward I will allure 〈◊〉 and bring her into the wildernesse and speake freendly vnto her What place of Scripture more significant to set forth this matter in hand The Lord â—ath hedged vvith thornes the way of that foulâ— that departeth from him as this prodigalb sunne is pinched with famine penury that went from his fathers house Wherefore he resolueth to goe to his former friendes where he was farre better before as this pindig all sonne comparing his former alâ—â—â—dance with this preâ—ent want went and remined The dog when her is hungry looketh vp to his maister waiting when â—eo will cast him somwhat to care and been a full begins to play the wanton so for these transitory things of this world we cal to God and when our turne is seued then eâ—ther we play rioâ—â—or goe wandâ—ing from God How profitable therefore in follow affliction and labour which make vs returne againe The great famine hunger which the sonnet of Iacob felt was the cause that they founde out their great friend Ioseph and that their Father might receiue great ioy for the recouery of his lost sonne and that they should confesse their fault say Worthly â—â—o we suffer these things which sinned against our brother did not consider him in his misery Gene. 42. As thys prâ—dâ—gâ—ll some returned 〈◊〉 his Father so his father first did giue him this grace that he might returne opening the eyes of his mind and soule that hee might knowe his offenceâ— and hate the sin considering the great misery that should far vpon him if he did it noâ— This made him lift vp his soule to God as Nabuchadnezzer did after his seauemyâ—râ—s banishment among the wilde beâ—stes Then he rose and find I wil goe to my Father calling his former life to remeÌ„branâ—â— sorrowling therefore purposing afterward most fled fastly to amend For they that resâ—â—ue to continue in sinne are not yet â—lsem Awake from sinne thou that sâ—eâ—pest and â—â—llâ— west in sinne and stand vp froÌ„ death 〈…〉 He wisely consideâ—eth all 〈◊〉 〈◊〉 〈◊〉 ces I am his somâ—e they are but hirelings I do not onely hunger but am almost farm sâ—ed they haue plenty I am one and they many though I haue offended yet my father is pittifull My former life hath not beene so bad but by Gods grace I may amend come into sauour againe Which is well wooâ—â—y the noâ—ng for many see theyr saâ—lâ—e are sorry and repent them and yet through the want of the hope of Gods mercy and forgiuenes fall into despane It had beene no coÌ„fort to say I perish with â—aâ—â—â—e vnlesse hee had raised vp himselfe to thinkâ— howe many hirelings were in his Fathers house whoÌ„ he fed to the full so great was his bounty and goodnesse Iohn Bapâ—â—st threatned hell torments to sinners but yet raised them vp with comfort of forgiuenes hope of Gods mercy Behold sâ—â—th he the lamb or god which takeâ—â— away the sins of the world Peter wheÌ„ he had sharply rebuked the Iewes for Christes death doth exhort euery one to repentance and to be baptized Acts. 2. Paul being sâ—â—â—â—en blind was willed to rise to goe into the city there he should know what he should do Acts. 9. After Peter had forswoâ—ne Christ wept bitterly he heard of this comfort Tel Pâ—ter also that christ is risen Mar. 16.7 Two things are heere apparant the acknowledgement of sinne and the mercie of God feare and hope Both come from God by the one he casteth vs downe by the other he raiseth vs vp againe Considering the hirelings this whetteth on his miserie and moueth vnto repentance in that his estate is farre worse then the hirelings I had almost said then any mans else Preferriâ—â— the worst before himselfe and desiring but the lowest roome in the house of God aâ— the prophet Dauid mourneth that hâ— coâ—ld not com into gods presence seeing the sparrowe buildeth her nest by thy Altarâ—â—o Lord Hee thinketh himselfe vnworthy to aspire to a high roome Many of Gods children haue spirituall and temporall comfort enough and I want am like to perâ—ish There are many in godâ— house which serue God rather for feare of punishment then for the loue of GOD. But bâ—tter it is to bee a seruaunt in Gods â—â—â—se then to bee a Prince in the worlde The greatest part seeke after goods and riâ—â—â—â— do iâ—â—â—â—race but Lord graunt vs thy 〈◊〉 thy fauour and thy grace psal to And if GOD be so gracious and bountiful to them that serue him for feare how much more tender care will hee haue ouer his owne children whose hope hee will not make voyde not leaue their good deedes vnrewarded I will rise and goe to my Father In that he saith he wil rise he sheweth that he was falne seeing none can rise but they that are falne In that he saith he will goe vnto his father he thereby confesseth hee went farre away from him Calling him his Father hee maketh it euident that since his departure hee hath beene in the hand of a Tyrant Heereby wee also perceiue that a sinner can finde no comfort refuge but from him whom he hath offended Finding no rest but rather great dangers in that course of life for the choyce whereof hee forsooke God now he decreeth to return to God in whom onely is his lyfe and his hope The soule beeing made to the Image of GOD can be satis-fied with nothing but God Therefore the prophet Dauid saith What haue I in heauen or earth that I desire in coÌ„parison of thee If a ghâ—tton haue a little meate set before him he sayth What is this for mee In like sort the prophet saith psaâ— 16. All things in the world are nothing to him I shall be satis-fied when he shal appearâ— in his glory perfect beauty But wherefore doe wee desire so much the goods of this world and hauing obtained them why doe wee sette so little by them because aboue all these the
manic good men among them of a good conscience and worthy to dwell in a Christian common-weale but I must needes say they are hard to be found and a man shal a great deale sooner light vppon the quite contrary so great a number there is of that profession I had almost said of that disposition In all knowledge the ground-worke and foundation ought to be a holy life godly coÌ„uersation the glory of god the benefit of his church and common-weale This knowledge is rectified knowledge the other is wrested greatly abusing so excellent a gift and so worthy an ornament And what grace is it to see a precious ring in a swines snout Godly vertuous is better then wise learned without the which wisedome and learning is like a sword in a mad bodies hand who careth not whoÌ„ he strike yea though he slay himselfe A learned man without vertue wisedom and gouernment ouerthroweth himselfe many more by his euill example false doctrine First learne to knowe God rightly truly and then thy learning shal stand thee in steed psal 119. First the prophet Dauid praieth that the Lord vvould teach him the way of his statuts theÌ„ that he would giue him vnderstanding Let lerning be built vpon the foundation of vertue Put a precious garment vpon a dead body and it warmeth not because there wanteth naturall heate in the body which giueth life and moouing So if the fire of Gods loue doth not burn in thy hart all other external matters be they neuer so glorious in the sight of the world as authoritie learning knowledge eloquence wisedom shall doe thee but little good This Lawyer vnder the shewe to be instructed commeth to tempt Christ the deuill vnder the shew to aduance our first Parents Tentation vndermineth them seeking to relieue Christ in the Desert went about to make him offende God and to obey him Math. 4.3 The Euangelist calleth the deuill by the name of a Tempter because it is his chiefest worke And in diuers places of the gospell we shall read that many asked questions of Christ or rather vvere sent from his enemies to intangle him in his talke To whom he sometimes wel answered Why tempt ye me ye hypocrites As in the cause of giuing tribute vnto Caesar for when they shewed him a peece of siluer hee asked whose Image and superscription it was they said vnto him Caesars Giue therefore saith he vnto Caesar the things that are Caesars and to GOD those things that are Gods Many aske questions not because they are ignorant but because they woulde intrap Achab asked of Micheas the Prophet 1. Kin. 22. whether he should goe to battell not that he would know the truth but onely to satis-fie his minde So many aske needlesse questions not to be instructed but to shew theyr vnprofitable curiositie But let vs heare what his question is Maister what shall I do to inherite eternall life Hearing Christ speake of blessednes Maister c. he enquireth the meanes that leade there-vnto beeing not ignorant thereof as appeareth by his answere Thou shalt loue the Lord thy God c. But temptingly he spake it Besides hee calleth him Maister that vnder the shew of good wil he might the sooner deceiue him iâ— as the Scorpion hath aslattering countenaunce but stingeth with the â—aile Vnder fine coucht words mallice doth not alwaies appeare God in his law coÌ„maunded we should not weare a garment of linsie wolsie as they do which haue one thing in their mouth another in their hart The world is too full of such people which can speake well of thee to thy face but behind thy back sell thee and stil making thee beleeue they are thy especiall friends They haue a policie to speak vvell of others whom they hate to make thee do the like that they may intrap thee and bring thee into trouble by som words that may fall from thee vnawares vvhich shal be made farre worse Woe to the double hart to the lyps that speake vvicked things and to the sinner that goeth two manner of waies Ecclus. 5.15 6.13 He might also call him Maister in mockery as in the court of Pontius Pilate they clapt a crowne of thornes vpon his head put a reed in his hands bowed the knee disdainfully and sang Haile King of the Iewes and all to deride him Also in the house of Caiaphas making a iest of his propheticall function they hid his eyes strooke him on the face saying Prophecie who it was that smote thee And as in his passion and prophecy they scorned him so now in his doctrine they call him maister but in the way of mockage He is desirous to know howe to obtaine euerlasting life because it is the marke that euery one shooteth at though there be few that vse the means This life although it seeme neuer so long yet is it but of short coÌ„tinuance in respect of the time to come for he that shall recount with himselfe the time past it seemeth vnto him but as yesterday or rather but as a moment So Iacob at his first comming into Egypt when Pharao demaunded of him how olde hee was aunswered The dayes of my pilgrimage are a hundred and thirtie yeeres fewe euill are the dayes of my life Few because they suddainly vanish and euill because of the manifold miseries vvearisome labours that fall out continually in our life VVherefore as the fowles desire to flie the fishes to swimme and creeping things to craule vpon the earth neither is nature deceaued in these operations so doe men naturally desire euerlasting felicitie the which the minde dooth alwayes long after and cannot be satis-fied and neuer resteth vntil it hath obtained it which happinesse cannot bee accomplished in thys life but in that which is to come So that the soule desireth GOD most inwardly for onely in his presence is life and at his right hand are ioyes for euer-more Thys Doctour of the Lawe although hee be vvoorthy of reproofe because hee tempted our Sauiour Christ yet heerein hee is vvorthy to be commended because he dooth not put foorth vnprofitable and vaine questions Curiosities needlesse questions to be auoyded but is rather desirous to know vnderstand the way that leadeth to euerlasting lyfe VVould GOD all our speeches conferences and meetings were to this end that we might know how to bee saued Yee shall see many mens mindes runne vpon needlesse curiosities vineyard gaue vnto euery one a penny he hyred labourers not loyterers painefull dooers not vaine boasters Christ saith in the gospell of Saint Iohn Euery branch that beareth not fruite hee taketh away by taking away hee meaneth casting into the fire that it may burne because it bringeth not foorth fruite And the Prophet Esay chapter 1. vvilleth the people of his ty me to doe well He sayth not Learne to say well though that be good but learne to doe well which is harder and
hate thine enemies yea spill the deerest blood if it be in thy power But the royall law of God speaketh of peace and loue willing vs to loue our enemies and to doe good to those that hate vs and to pray for them that persecute and hurt vs. If the tentation of the flesh doe trouble thee the world would haue thee to satisfie thy lust to follow thy pleasures to offend God to be vncleane and beastly But God saith heereby thou loosest thy honour thy soule thy conscience the ioyes of heauen and that blessednes which neuer shal haue end thou loosest thy selfe thou loosest with-draw thy loue But seeing there is no howre wherein GOD doth not blesse vs with his benefits wee alwaies owe all dutifull affection vnto him VVho planteth a vinyard and eateth not of the fruite thereof and to whom is the fruite due but to him that planted the viniard Who would not shew loue to him that doth him good The brute beasts are most louing to theyr benefactors the fierce Lyon is as meek mild as a lambe to him that feedeth him How doth the dogge fawne vpon his master yea and mourne for him fight for him committing himselfe to danger and hazard to doe his Maister good Onelie vngratefull man doth not know his Creator which doth sustaine and nourish him and seeketh by all meanes how to befriend him Esay 1. Here-hence it is that the prophet exclaimeth The oxe knoweth his owner and the asse his maisters cryb but Israell hath not knowne my people hath not vnderstood O the sencelesse brutishnes of man who in his duty may bee instructed of the brute beasts Thou louest thy grounds thy cattell thy possessions because they are thine why doost thou not loue GOD who is thine The deuision of the hart is the death of the soule for as the body beeing deuided cannot liue so neither can the hart if it bee deuided How long saith the prophet Eliah doe yee halt betweene two opinions If riches increase saith Dauid set not thy hart vpon thē If God possesse that roome why should wee giue place to any other God is a iealous God who as the husband would haue his wife not to set affection on any but vppon him alone so God requireth thy whole hart If he see our harts and mindes too much set either on wife chyldren or goods hee taketh them away that we should not be forgetfull of him But if we will needes continue in that mind hee giueth vs ouer to our distempered humor I will take away my zeale from them saith the Lorde by his prophet Ezechiell loue what thou wilt fulfill thy desire The Prophet Esay when hee sawe the people of his time so vnbrideled so doted vpon the loue of the world wondred howe God could so patently beare it and being so iealous hee asketh the question Where is thy zeale whereof thou speakest I will put my zeale in them and now doe I see euery soule play an adulterous part God therefore seeing hee is most iealous saith prou 23.26 My sonne giue me thy hart yeelding no part thereof to any other but loue him with all thy hart with all thy soule with all thy vnderstanding Concerning which matter read maister Smiths sermon intituled The Christian sacrifice most excellently penned This commaundement seemeth vnpossible that we should loue the Lord with al our hart so that there be no regard left to any thing else VVhich is especially to be vnderstood in matters of weight great necessity as in the cause of religion in time of persecution and in the tryall of thy honestie when thou art tempted as Ioseph and Susanna and in auoyding any sinne what-soeuer Setting God alwaies before thy eyes and treading vnder foote vvhatsoeuer the world or the deuill or thy flesh shall moue thee vnto beeing either most delightfull pleasant or profitable to the outward man And such a one is truly said to loue God with all his hart and with all his soule In the meane time while there is no occasion of sinne offred wee may loue our parents wife and chyldren friends on this condition that our soule haue alwaies a watchfull cave not to sinne against god at any time for them or for our selues or for any cōsideration in the world whatsoeuer Holy loseph that patterne of humilitie loued god aboue all who being inuited by his Mistresse to commit adultery gaue this wise and discreete aunswere setting God before his eyes Gen. 39. Hovv canst doe this great wickednes and so sin against god He had rather loose his vnlawfull pleasure then loose God Holy Dauid when hee might haue slaine King Saule chose rather not to offeud god then to reuenge himselfe Renouned and chast Susanna when she might haue offended god without any impeachment or open knowledge in respect of the world the thing beeing kept close yet shee had rather in a good cause vndergoe any worldly shame or great wrong iniury what-soeuer then to forsake God her hope her crowne her castle Loue those thinges which god dooth suffer thee to enioy in this vvorlde as much as thou wilt for god dooth giue thee large liberty so that when there is any occasion of offending god offered then wee gather our wits together and looke about vs as did holie Ioseph Dauid Daniell the three chyldren Susanna and the like louing god aboue all and in the highest degree rather submitting our selues to any torment what-soeuer then by offending god to hazzard our soules in euerlasting torments And thy neighbour as thy selfe Our Sauiour may seeme heerein too much to cōmend vnto vs the loue of our neighbor in that he ioynes it so neere vnto the loue of god How-beit the loue of god the loue of thy neighbour spring both from one fountaine from one inward affection frō one cause so that they cannot be separated or parted a sunder Therefore S. Paul saith Hee that loueth his neighbour hath fulfilled the lawe Thou canst not auoid the loue of thy neighbour but thou must shake off the loue of god also Wherin we may cleerly see how much god doth account the loue of thy neighbour that he thinks he is not loued vnlesse for his sake we loue our neighbour also As also that God in the 2. table of his lawe hath spoken more largely of the loue of thy neighbor For the cōmandements of the first table are but 4. in nūber the cōmandements of the second table are sixe and yet in the first table is contayned the loue of God In the second table the commandements are all negatiue but one which doth shew the seueritie and straitnes thereof to make vs take the better heede Therfore our Sauiour saith Ioh. 13. In this shal they know that you are my disciples if ye loue one an other He sayth not that ye are knowne to be my disciples by working miracles or by the gift of prophecie but if yee shall loue one another for
taketh away his neighbours liuing slaieth him and hee that defraudeth the laborer of his hire is a blood-shedder Deuâ— 4.10 to 16. Ecclus. 7.20.21 33.29 Le. 19.13 It is no maruel that that is called the life of man without the which hee cannot liue and in taking away that which should be his liuing although hee liue a free a fort yet is hee through forrow hare broken as a man halfe dead And for aâ—e the poore the widdowes the Orphants and the afflicted dealt withall in this life But now our Sauiour exhorteth vnto charâ—tie and mercy as in the wordes following And by chaunce there came downe Priest a certaine priest that way and when he sawe him he passed by on the other side And it chaunced that a certaine priest was going a iourny which lay the very same way and whereas for the very order and profession of priest-hoode vvhich he had taken him vnto hee ought cheefelie aboue others to haue fulfilled the commaundement of GOD yet notwithstanding himselfe beeing a Ievve saw one that was a Iewe and beeing himselfe a man of Ierusalem sawe one of Ierusalem spoyled wounded and lying halfe dead yet passed by no whit mooued with any drop of pietie and compassion And although the Iewes by the priuiledge of adoption were seperated from all other Nations that they should be Gods holy inheritance yet such was their barbarous vnciuill hethenish contempt one of another as though there had beene no acquaintance no fellow ship among theÌ„ as though they had not beene people of one and the selfe same Nation Therefore our Sauiour Christ doth heere in this Parable desenbe theyr cruell neglect of charitable affection whereof theyr owne consciences did pronounce them to be guiltie The couetousnes of this world hath offred violence vnto iustice she being thus disgraced hath ascended vp into heauen so that it is hardly or not at all to bee seene on the earth They that shoulde be most bountifull are for the most part too hard-harted and they that haue theyr liuings to be good to the poore beeing blinded by couetousnes dissemblingly passe by the poore neither will they take notice of theÌ„ neyther will they enter into any feeling affection or inward consideration of theyr miseries the Lord make them to remember themselues that they may learne to be mercifull For they are the seruants ministers of him that is most mercifull and who causeth his raine to fall as well vppon the vniust as the iust God gaue no possession to the Leuites because he was theyr inheritance whereby is signified that he that then left the priests without any earthly possession would also haue it so nowe that their harts should be be estranged from the loue of thys world and earthly possessions and from the greedie desire of wealth looking for no more then that which shoulde serue their turne Therefore If the Minister serue God and imploy his vocation diligently let him not feare seeing the Lord is his portion The Lord commaunded the people of Israell to allot out Cities to the Leuites Numb 35.2 which he did to this intent that they should not be intangled in worldly busines Pharao gaue inheritance vnto the priests when all the Egyptians were inforced to sell theyr land for foode the priests were spared But now in these daies the Ministers liuings are so curiold and theyr maintenaunce for the most part so poore and bare that they are in a manner inforced with Saint Paule to make Tents to seeke wayes how they may liue there are so many Church-robbers euery where And likewise also a Leuit Leuite when hee was come neere to the place went and looked on him and passed by on the other side A Leuite also passing by the same way at whose hand a man might iustly haue looked for the due obseruing and keeping of Gods commaundement because he beeing a man dedicated to the Temple was a minister of Gods holy seruice and therefore ought to haue beene a man of deuotion yet shewed small token thereof For this man euen as the other had doone though hee sawe the wounded man vvell enough yet passed forth on his way and did no helps at all to his brother countriman of the same City that himselfe was of And such as the priest was such also was the Leuite the inferiour taking example of the better There was no pitty no compassion no bowels of mercy in any of them both According to that of the prophet Ieremie chap. 8.10 Euery one from the least to the greatest is giuen to couetousnesse from the prophet euen to the priest Full little were they exercised in almes deedes and in the workes of charitie which should haue giuen good example vnto others Then a certaine Samaritane as he iournied Samaritane came neere vnto him and when hee saw him he had compassion on him The Samaritanes were not of the Iewes but strangers and idolaters For when Salmanasar the King of the Assyrians had caried away capture the tenne tribes of Israel for theyr manifolde offences out of Samaria into Assyria the king least the land should be wast placed diuers people of diuers nations there to inherite to inhabit Who not knowing GOD but worshipping idols and at the beginning of their dwelling not searing the Lord the Lorde sent Lyons among them which slewe them Which thing when it came to Salmanasers cares the King of the Assyrians taking counsell with his Princes and Nobles hee sent thether one of the priestes vvhich he had brought from Samaria to teach them how they should feare the Lord. By whoÌ„ they hauing heard the Law of Moses with a certaine reuerence beganne to worship God yet so that they serued theyr idols also These did the Iewes hate they were despised of them whom they called Samaritans to whom they obiected that they had deuils because vnder idols they worshipped deuils And this thing 〈◊〉 lay de vnto our Sauiour in great reproch that he was a Samaritane and had aedeuill Then a certaine Samaritane Hecre we are fully taught not only who is our neighbour but how we must bestow ourâ—d mes and in what measure First the Samaritane seeing the vvounded mand was moâ—ued with compassions therfore the reis required in vs an affection of mercy where bis we shold thinke other mens distresses to pertaiâ—e euen to our selues The minde mst hee throughly affected and induell with this quality according to that of the Apostle Heb. 13.3 Be mindfull of them that are â—ound as though ye were in bands with them For Paule saith that there are certaine wicked men without naturall affection Rom. 1.30 After the priest and the Leuite came the Samaritane who espying the man that had beene robbed and lay halfe aliue halfe dead and maruelling what the matter was hee drew necre vnto him and perceauing the exes come misery of the man was moued with petty compassion toward this Iewe whereas himselfe was
of mankind being through the malice of sathan spoiled out of the cloathing of innocencie sore wounded with all kind of vice cast a side destitute of helpe halfe dead and euen at the next dore to desperation Iesus comming downe from heauen vouchsafed to visite and see them And to the ende hee might the better helpe them by taking mans nature on him he came very neere to man both seeing and being seene hearing and being heard feeling and being felt and hauing pitty on our extreame distresse he tooke vpon him our sinnes and beare them on his owne body he did in his own proper person suffer that we had deserued The same Iesus hath seene to the curing of vs who neuer turned his face from any sinner were he neuer so vile or abiect Whereas the proud and disdainfull priest passeth by him euen then giuing vp the ghost whereas the Leuit neglecteth him bidding God haue mercy vpon him and so going foorth on his way as hee had begun least he should sustaine some hinderance or damage in the things of the world while hee helpeth his neighbour Iesus this Samaritane hath his Hosts and In-holders to whom he leauing the earth and ascending into heauen doth commit the wounded man to be wel looked vnto promising a reward in heauen if through the aboundance of charity they shall haue laied out any thing more then was commaunded for the healing of the pittious body And by these In-holders are to be vnderstoode the Apostles Ministers and Preachers by whose painfull preaching he doth cure and helpe mankind and gathereth the same from the violence of theeues into the inner roome of the church where the wounds of sinne are healed By the doctrine of the gospell our very enemies must be loued and by Christ his example the poore the strangers the fatherlesse and widdow are to be releeued by our almes and charitable deuotion For true it is that Christ is loued in his members in whom likewise he is offended wheÌ„ their weake consciences are offended and is put to open shame of the world when they be put to shame and is put to death wheÌ„ they be put to death wants releefe when they are in need and necessity The fountaine of mercy is the loue of thy neighbour for if thou doest not affect the party thy mercy will soone grow key colde And that thou mayest take liking to the party yea although he be thy enemy if it be no more but for Gods cause and at his request mark what Christ saith If ye loue mee keepe my commaundements whereof this is one Loue your enemies doe good to them that hate you Kill thy anger and thy wrath bury thy hatred and tread it vnder thy foote GOD hath been fauourable vnto thee doe somwhat at his request doe more for his loue Heb. 6 10. God is not vnrighteous that he will forget your works and labour that proceedeth of loue Heb. 13. To doe good and to destribute forgette not for with such sacrifices God is pleased 2 Cor. 9 6 7. Hee which soweth little shall reape little and he that soweth plenteously shall reape also plenteously Let euery man doe according as hee is disposed in heart not grudgingly or of necessity for God loueth a cheerefull giuer 1 Iohn 3 17. Who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him Tob. 4 7. Giue almes of thy goods and turne neuer thy face from any poore man and then the face of the Lord shall not be turned away from thee Be mercifull after thy power if thou hast much giue plenteously if thou hast little doe thy diligence gladly to giue of that little For so gatherest thou thy selfe a good reward in the day of necessity Pro. 19 17. Hee that hath pitty vpon the poore lendeth vnto the Lorde and looke what he layeth out he shall loose nothing it shall be paide him againe Psalme 41. Blessed is hee that considereth the poore and needy the Lorde shall deliuer him in the time of trouble The Lorde preserue him and keepe him aliue that hee may be blessed vppon earth and deliuer not thou him into the will of his aduersaries and enemies The Lorde comfort him when he lyeth sicke vpon his bed make thou all his bed in his sicknes Gal. 6 10. While we haue time let vs doe good to all men and specially to them which are of the householde of faith 1 Timo. 6 17. Charge them which are rich in the world that they be ready to giue and gladly to destribute laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life In conclusion gather this lesson also to see the mildnes of our sauiour Christ how largely and modestly and delightfully he aunswereth and satisfieth his enemy which came to intrap him that wee may learne with 〈◊〉 modesty and good will to answere them that seeke our hurt Yea all superiours are heereby aduertised not to be too austere to them that demaund any thing of them See you not how Christ answered this crafty Lawyer to the full when he might haue cut him off in shorter termes or else aunswered him with silence See also how by these demaunds and by euery little occasion our Sauiour deliuered many profitable wholsome instrucâ—â—ons By this example righteous men the friends of God and the louers of mens soules are glad vpon the least matter offered to profit as many as they may and for the loue of God and their neighbours to shew forth many good works According to the exhortation of our Sauiour Christ Math. â— 16. Let your light so shine before mâ—◠〈◊〉 they 〈◊〉 see your good works glorifie yoâ—â— sâ—â—hâ—r which is in heauen In another sâ—nce Ierusalem is sayde to signifie Paradice where-hence man vvas cast out and depriued of all spiritual gyfâ—â— and graces as immortalitie righteousnes and holines the true knowledge and feare of God Iericho signifieth this world and the calamities and miseries thereof the diuers infirmities where-with man is oppressed by sinne By theeues the deuil and his kingdome euill counsell company example By garments heauenly graces and the perfection which man had before his fall By wounds his infirmities the corruption of his whole nature which hindereth vs that we cannot loue and serue god as we ought By the priest and the Leuite the sacrifices of the old Testament which could not deliuer vs from sinne and death By the Samaritane Christ which deliuered vs from sinne death the deuill hell By the Samaritanes iournying Christ his descending from heauen and taking vppon him the nature of man By comming neere vndertaking the affections of man beeing like vnto him in all thinges sinne onely excepted Had compassion The cause that mooued him was his mercy not our desertâ— He bindeth vp our wouds when he forgiueth our sinnes and healeth our manifold infirimities
to shew such extremitie towards others And therefore he may be poynted at with a note of wonder VVho woulde haue doone it but that seruaunt that gracelesse and vnthankfull creatureâ— little considering that hee would be loth so to be dealt with all himselfe and as we are went to say in this case shewing himselfe vvorse then a Iew or Turke His cruelty is further expressed from the person of his fellowe seruaunt who kneeled downe to him and could find no mercie a 〈◊〉 hart that had no pittie he coulde haue 〈◊〉 no more if hee had vtterly denied him Again his cruelty in expressed by his gâ—â—sture in that he tooke him by the thrâ—â—â—e vvithout any former ciuill and â—uâ—teous means of demaunding al which did shew a hart fully possessed with cruelty But that all cruell mindes may somwhat relent lâ—t theÌ„ consider the manifold causes to moue them to charitie and forgiuenes The first is Gods commaundement Secondly because reuenge is the honor due onely vnto God Thirdly because we are guiltie of manifold offences wherein wee desire forgiuenes of God and therfore we ought to forgiue others Fourthly the coÌ„mon peace and quietnes of the Church which is mightily troubled by this meanes Fiftly our prayers the most necessary work in this life are hindered by continuall hatred which thirsteth after reuenge And lastly heereby many waightie affayres of this life are broken of Either the second third or fourth warning may take place and it is the dutie of Christians to seek peace insue it If they be iniuries doone vnto our selues then be pacified and mittigâ— to thy anger forgiue them for the causes afore-sayd If they coÌ„cerne the honour of God then may vvee be 〈…〉 let our zeale be 〈…〉 with wiseâ—â—â—â— As in the case of blasphemy heresie and Atheisme which we â—â—ght to redressâ— to the vtmost of our 〈◊〉 and such stubborne people whom we cannot 〈◊〉 wee ought to leaue to the iudgement of God 2. Tim. 4.14 The godly often times â—â—ire and giue offence among them also â—re dissentions These 〈◊〉 fall out among them that are more perfect then others and therfore the scripture doth so manifestly set down the faults and offences of the godly The reprobate euill disposed after twice or thrice warring are to be left vnto themselues and to GOD 〈◊〉 those that haue any sparke of grace cannot be too often warned This vnmercifull seruaunt should haue 〈…〉 what power his Maister had 〈◊〉 him when hee kneeled downe vnto him asking forgiuenes in a case very despâ—â—â—â— and past hope His maisters boundtifulnes and his 〈…〉 should haue drawne him to mercy and compassion 〈…〉 all thâ—se 〈◊〉 vvere 〈…〉 had so fraught him and possessed him with cruelty and 〈…〉 him 〈…〉 into 〈◊〉 Whose 〈…〉 selfe in these 〈…〉 had 〈◊〉 from hi◠〈…〉 had 〈…〉 with him and â—â—â—ecting with 〈…〉 by will 〈…〉 of his crueltie Secondly â—panâ— toward a stranger which 〈…〉 but 〈◊〉 his owne fâ—llow 〈◊〉 Thirdly for a finall 〈…〉 himselfe was 〈…〉 forgiuen for what is a 〈…〉 hâ—ndred penâ—â— Where by talâ—â—â—â— are signified our greâ—â—ous and haâ—nous of 〈◊〉 and by the persee câ—sâ—el 〈…〉 and finall 〈◊〉 fâ—â—lts His 〈…〉 â—â—â—â—leth downe yet doth 〈…〉 His fellowe seruaunts 〈…〉 and cruelâ— behaued 〈…〉 hart for the godly haue a fellow 〈…〉 world be to passe by oâ— full 〈…〉 The godly are not only 〈…〉 when they cannot 〈…〉 vnto God 〈…〉 and 〈◊〉 prayer for redresse 〈…〉 The 〈…〉 vnmercifull of 〈…〉 〈…〉 and what iniâ—de 〈…〉 will not put in practise hauing 〈◊〉 â—â—â—enly coÌ„sideration Christ his 〈◊〉 death for them and the heauy anâ—â—â— and distresses of his soule are not 〈…〉 Heb. 4.15 Rom. 5. 〈◊〉 〈…〉 No such 〈◊〉 doe enter into theyr 〈◊〉 VVell the poore cryeth comâ—â—â— his cause to God and GOD will 〈◊〉 a time to consider it psalme 10. For 〈◊〉 â—â—â—ing â—â—â—ed with the prayers of the godlie who are greened to see such 〈…〉 â—â—â—ing highly offended 〈◊〉 the greaâ— ingratitude of worldlie 〈…〉 for these great disorders punish 〈…〉 with â—â—ueâ—s miseries caâ—â—◠〈◊〉 And now the third matter commeth to he â—andâ—ed which containeth the punishment of this ingratitude â—nd cruell behauiour Then his Maister called him and saâ—d to him 〈◊〉 â—ill sâ—â—â—unt I forgaue thee all 〈…〉 c. This great cruelty cannot 〈◊〉 vnpuâ—â—â—hed though it be toâ—â—erâ—ted for a 〈◊〉 And as God is the god of wisdome so â—ee handleth his matters most 〈…〉 dooth not rashly punish him but first reproâ—ueth him and debt 〈◊〉 the cause with him So doâ—â—â— God by his Ministers and messengers reprooâ—â— vs before he doth punish vs. Ough tell thou not c. Christ requireth of vs thankfulnes for his beneâ—â—â— bestowed and for the forgiuenes of ouâ—â—â—â—nifold offences that wee should not be â—â—gorous vnto our brethren and vnto our neighbours but that wee should be ready and ensie to forgiue So his Maister was wreth This sheweth the infinite anger of God against sin especially against those sinners which 〈◊〉 hard harted towards others and are 〈◊〉 desirous of reuenge theâ— inclined to mercie and forgiuenes And deliuered him to the Iaylers which is spoken concerning the doleful prison of euer lasting damnation For although god do offer mercy vnto all yet this cruel minded people are not worthy of it vvho â—â—ll yeeld no fauour nor pardon Which saying agrâ—â—th with that of Saint Iames chap. 2 1â— Thâ—â—â— shall be iudgement vvithout merâ—â— to him that wil shew no mercy The same punishment is appoynted to them which will not bee reconciled to other in this 〈…〉 Thou shalt not come thence all thou hast paide the vtmost farthing Wheâ— hence the aduersaries of true religion gather theyr fained doctrine of puâ—gatoriâ—◠〈◊〉 will deliuered say they to the â—aylor Purgatory 〈◊〉 he payd which was some time or other though if were long first Though not in this world nor in hell yet 〈◊〉 â—â—â—orie But this place dooth euerâ—â—◠〈◊〉 purgatory For certaine it is that Christ meaneth heâ—re eternall â—amnation no tempoâ—â—â— punishment whereâ—â—◠〈…〉 God 's iudgement And 〈…〉 coÌ„deâ—â—ed to these eternall puâ—â—â— there is no release 〈◊〉 â—â—ylors â—ormenters are his conscience condemning his sin the â—â—â—ble acâ—â—â— of the 〈◊〉 outward punishâ—â—◠〈…〉 warre peâ—â—◠〈◊〉 and 〈…〉 a thousand such dangers and 〈…〉 punishments of this life but 〈…〉 come He 〈◊〉 deliueâ—â—◠〈…〉 any hope of reâ—â—◠〈…〉 so much 〈…〉 is no hope of reâ—â—◠〈…〉 to the â—ayâ—our 〈…〉 To 〈…〉 God 's eternall iudgment and punishmentâ— so griâ—â—ous are the punishments and paines that are appointed to them that will not forgiue So that if men women cannot bet drawn to mercifull dealing by Gods commaundâ—â—â— and for his loue and for his sake 〈◊〉 leâ—â—â—wise for theyr own safetie yet let theÌ„â—â—ue especiall care there vnto for the terrible most eternall torments which are reserued for vnmercifull people Gods plagues in this worlde and his punishments in another The debt of thy manifold