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
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
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
a difference betwixt a resolute determination in sin a repentant mind which is hartily sorry for euery fall and offence I will returne He saith not I will seeke to returne or I will doe my best endeuour to returne but I will returne as though nothing should resist him and no power were able to vanquish and ouercome him So cunning he is that he hath his turnes his returnes his termes his vacations and he will come againe although hee goe into a far Country he is with vs before we are aware When hee tolde Christ that all the Kingdoms of the earth were his to giue yet it was nothing so likewise where he saith he wil returne he is oft-times hindered that hee cannot doe as he would but few there be that keepe him out and too many that through theyr negligence giue him too easie an entrance Vnto my house whence I cam out First he commeth to the house before he enterprize to come in First he viewes the state of the man or woman whether he or shee be returned to their old sinnes againe And as houses be the habitations of men so men themselues be often the deuils houses for this is spoken by similitude and comparison But why should the deuill call the soule of man or woman his owne house or rather hee should say I will enter into that house from whence I came The soule of man woman by creation is Gods image but the image of the deuill is the deformation of all he vsurpes the possession of the soule of man it is none of his by right 1. Cor. 6.20 For the soule the body is the temple of God and of his good spirit by right 1. Cor. 6.13.15.19 How then haue we by sinne and the deuill by his temptations made them dennes for theeues Cages for vncleane foules If a Gentlewoman of high estate should match with a vile abiect slaue although it did nothing concerne vs would it not greeue any of vs to see it so is the estate of thy soule subiect to the slauery of the deuill Or if a man had maried a rich beautifull noble gentlewoman adorned with all gifts graces which may be deuised to be in a woman and yet notwithstanding should so be sotted intangled with the loue of some foule dishonest begger or seruile maid of his house as for her sake to abandon the company frendship of the said wife to spend his time in daliance seruice of his base woman to run to goe to stand at her appointment to put all his liuing reuenues into her hand for her to consume spoile at her pleasure to deny her nothing but to waite and serue her at a â—eck at her call yea to compel his said wife to doe the same would ye not think this mans life miserable and most seruile And surely the seruitude of our former sins the returne of our former euill life is far more slauish and intollerable For no woman yea no creature in the world is or can be of that beauty or nobility as the grace of Gods spirit is to whoÌ„ man by his creation was espoused to whoÌ„ by forsaking his wicked life by repeÌ„tance he had yeelded himself which notwithstanding after a while we see abandoned contemned and reiected as though there had beene no such couenant made and all for the loue of sensuality and his former wicked delights where-with he is bewitched which are vtter enemies to the grace of God and as a most deformed creature in respect of reason In whose loue notwithstanding or rather seruitude sencelesse bondage we see many so ouertaken drowned as that they serue their sensuality day night with all paines perils and expences and doe constraine also euen the good motions of Gods spirit to giue place at euery beck coÌ„mandement of this new mistres or rather stepdame It is a greeuous euill to be nourished and to grow vp to be nusled in sinne The child that is borne bred vp in a dark prison maketh the same reckning of darknes as other doe of light they that are borne slaues are vsed there-vnto make little account of liberty and they that know little of heauenly eternal matters embrace the delights of the world the filthines of sin vain transitory things for tru precious blessings which endure for euer counting a banished land as welcome to them as their owne country So many of the Iewes being bred brought vp in the bondage of Aegipt did not once so much as thinke of liberty And out of such manner of people wholy giuen vp to sinne when the deuill once entred he neuer went out But when the good spirit of God hath dispossessed him and cast him out by hearing the word preached and by causing vs to harken and to obey good counsell and good exhortation then he may say I will returne into my house from whence I came if so be that I may find it ready for my turne that vpon new remembrance I may claime new acquaintance And behold a shame it is to say it and a sorrow it is to think of it he findeth the house swept garnished fit and ready prepared for him Swept For a sinfull soule is a swept house to him and wheÌ„ the good spirit is banished and so honourable a guest hath very slender also vnreuerent entertainment the deuill entreth againe as into his owne possession and claimes that house to be his owne by lawe which he hath so good euidence to shew for The neglect of Gods grace is the deuils chiefe delight and they that are destitute of Gods spirit are fit to receaue the deuil As for the godly and the faithfull which are foundly and plentifully endued with Gods grace holy spirit they are so well fenced and prouided that the deuil can finde no hole or the least chink to enter in at The house swept and garnished is a similitude drawne from the vse and custome of men whose chiefest delight is to haue all things handsome and neat wheÌ„ they are to entertain their friends But vnto the deuil it is nothing so for beast-lines is the beauty and trimmed house that he delights in nothing pleaseth him but filthines the lewd liuer the drunken tosse-pot that smels all of drink the abhominable swearer and bawdy talker those are houses for him and as a princely pallace When we haue bid farwell to God and godlines then are we fitte for him and those be his roomes of choyce when through the neglect of Gods grace all good qualities are banished and when we are thus banished from our selues Wee prepare our house for God by faith and repentance contrariwise prouision is made for the deuil whâ—n we think not of Gods iudgments when the feare of God is choked and smothered vp within vs. Da. 13.9 When he findeth a man or woman polluted in
shew of holines In outward seruices they are obedient as Esau iâ— the meane time they can hardly abide that Gods mercy should â—e shewed to sinners being ready in a manner to â—all GOD to account as though â—â—ne were 〈…〉 of Gods faâ—ouâ— but â—â—â—ly they themselues who although they seeme still to be in the fathers presence yet are not alwaies heires For the last shall be first and the first last Hipocrites who may be â—â—â—med the sonnes of Agâ—◠〈◊〉 are preferred and for a whiâ—â— they stand for â—eiâ—â—â— who like Ismaâ—ll vaunt themselues of their birth-right and 〈◊〉 disdainâ— their younger brethren Whose intolleâ—aâ—â—e pride and seuerity doth further appeare in that they must be entreated of no lower a man them the fathâ—◠〈◊〉 they â—â—ould not think hardly thâ—â— mercy should be shewed to their brethren By the example of the father 〈…〉 learne to be â—â—â—ourable toward the 〈◊〉 faulâ—â— of 〈◊〉 brethren although God doth 〈◊〉 request vs thereâ—â—to To 〈◊〉 effect 〈…〉 chap of Maister 〈…〉 vpon these wordes My brethren be not manie Maisters knowing that wee shall reâ—â—aue the greator condemnation For in manie things we sâ—â—all Which words heâ—deâ—idoth first intâ—â—â—â— exhortation or admonition that the godly and Saints of God doe not ambitiously or rigorously censure theyr brethreâ— Secondly into the reasons of that his exhortation which are two 1. From Gods â—â—â—ine â—â—dgement which shall be the â—â—â—uien â—nâ—â—nvs liâ— wee shall iudge otheâ—â— sâ— sâ—aâ—ply â— From the imbecilitie frailty of our nature which are subiect to sin as well as other then are VVeâ—sâ—â— in thoughts in speecheâ— and deedes as the examples of holier men then we are being recited in Scriptures do declare Three respects there are in men wherby their rigour towards other should be abâ—teâ— First to recount what in former times themselues haue beene Secondly to think what here-after they may be Thirdly to remember what presently they are Ouâ— of other mens falls a foure-fold profit insueth 1. The glory of god his power mercy is made manifest in making theÌ„ vessels of glory who by theys fins deserued A soft aunswere putteth away wrath but greeuous words stir vp strife An enemies hasty nature may bee appeased by gentle words and all strife and contention by this meanes may soone cease So the Apostle S. Paule teacheth vs not to bee quarrelsome but to be modest shewing al gentlenes vnto all men But he aunswered and said to his father Loe these many yeeres haue I doone thee seruice neyther broke I at any tyme thy commaundement and yet thou neuer ganest me a Kidde that I might make merry with my friends But when this thy sonne was com which hath deuoured thy goods with harlots thou hast for his sake killed the sat Calfe Hipocrites accuse God of iniquitie and iudge themselues iust For when they haue performed the outward obedience of the law they think they haue perfectly fulfilled the whole law that by right they ought to haue not onely the blessings of this life but also the loves of another For say they wee neuer broke thy commaundement As the young rich man sayde All these things haue I obserued from my youth Math. 19.20 But when they heare out of the gospell that GOD doth not respect mens merrits and deserts but dooth freely forgiue sinnes receiue sinners vnto mercie of his owne good will and vndeserued fauour they by and by iudge GOD to be most vnrighteous which doth reiect those which haue deserued so worthy well in the sight of the world and doth receiue notorious sinners and knowne offenders Esay 58.3 Wee haue fasted say they and thou hast not regarded we haue humbled our soules and thou knewest not What righteousnes is this to condemne vs that haue fulfilled the lawe and to saue them which haue so diuersly transgressed it This is the foolish boasting of hypocrites Thys elder brother is worthy of reproofe in two respects First that he had no cause to â—e angry to see his younger brother to be sâ— well dealt withall seeing it was no hurt oâ— harme or any disaduantage vnto him Secondly hauing no regard of the welfare of his brother he is sad and heauy to see him so ioyfully receiued This elder brother this Pharise this bâ—sting iusticiary saith not So many yeer oâ— thou hast bredde mee vp thou hast taken great sorrow and care for mee and I shall neuer be able to make recompence and amends But hee forgetting his dutie is vp with his deserts So many yeeres haue I serued thee As the other sayd I fast twice in the weeke I pay tythes of all that I possesse and so forth What could be spoken more arrogantly then to say he neuer broke his commandement Who coulde of right say so but the onely sonne of God who truly might say I do those things which please my Father Ioh. 8. All other may say Wee haue gone astray and are vnprofitable seruants psal 14. Luk. 17. If he had committed no other sinne yet in this he broke the rule of charitie enuying at the good estate of his brother and taking no compassion of his former misery Neyther dooth he say My brother but in contempt Thy sonne So great was his pride and high mind These Pharises would haue Christ to be conuersant with none but themselues and these iusticiaries would haue none to haue part in Christ but onely themselues But now let vs marke how tenderly and mildly Christ answereth vnto this murmuring and grudging sonne not stirring him vp or prouoking him to anger but rather by all meanes making him to know his bountifull minde toward him what he mindeth to doe for him that with all thankfulnes hâ—e might accept of his goodnesse and be well content with his Fathers dealings And hee sayd vnto him sonne thou art euer with mee and all that I haue is thine It was meete that we should make merrie be glad for this thy brother was deade and is aliue againe and he was lost but he is found The great gentlenes of God is heerein seene in that so graciously he beareth with the faults of murmurers vouchsafeth to call him sonne although hee were a most grudging sonne He would also winne weane him from his fault by making him consider the daily bessings that are powred vpon him the great abundance that he is like hereafter to be partaker of Neyther doth he reproue him sharply but exhorteth by milde perswasions saying It vvas meete that we should make merrie and be gladde and why art thou thus offended seeing thou shouldst be in thys case as ioyfull as vvee For thys thy Brother Note how hee saith not My sonne but This thy brother to allure him to mutuall concord loue good will Whereby we also haue a warning to shew compassion one toward another and to reioyce at the good one of another seeing wee are the same people Nation hauing one God one Redeemer one Baptisme Exod. 32. When the