farmer to a hard tyrant then an owner in the house of a merciful father â— Secondlie what oddes are in their seruice herein appeare in that the one pineth vs with hunger and the other filleth vs with the plenteousnesse of his house Betweene the hoggish huskes and heauenlie delicates there is no proportion and yet this kind of meat so mean and miserable could not be granted him O horrible slauerie and thraldom of the diuell who draweth vs vnto his seruice with faire words promising much and performing nothing promising ioy but bringing pain promising credit but bringing shame promising life and leading vnto death giuing one thing for another as Laban serued Iacob giuing him Leah when hee promised him Rachel Genes 29. The worlde and the Deuill do nothing but beguile vs the pleasures are but vaine which they do shew vs and yet they keepe them from vs after they haue shewed them wee cannot serue more niggish and spitefull maisters for they wil part with nothing Such a one was Pharao Exod. 5 who when as the Israelites had plodded in his claie and tyred themselues in his slâ—uish worke he denied them strawe and yet woulde abate nothing of his set taske and tale of his bricke Also such a terrible tyrant was Holofernes who when as he laide siege to Bethulia Iudith 7 hee stopped vp the streames and fountaines of water which ranne thorough the citie whereby the distressed inhabitants of that place pinched and oppressed with the penury of water receiuing euery day a portion by a measure the scarcity of it did rather torment theÌ„ then any way comfort them and rather inflaming then slacking their thirst This is the wonted guise of the worlde and the Diuell It presenteth to our eies a bewtiful woman A similituâ— only to be with vs and ensnare vs with her beauty and forthwith he snatcheth her out of our sight suffereth vs not to haue comfort in her companie thereby to adde more affliction vnto vs. Thou canst not bee filled with the pleasures of this worlde they doe rather famish thee then any way feed thee How greedy and vnsufficed is a couetous man hee is hungry like a dog as Dauid saiâ—h and goeth about the Citty he hath neuer his content but complaineth still of want hee is of all needy the neediest man for he wanteth not onelie that which he hath not but also that he hath for he hath no grace to vse it The Poets speake of the like torment which Tantalus endured and sustained in hell who was thirsty in the midst of the water that streamed by his lips to which effect the Poet writeth thus Tantalus a labijs sitiens fugientia captat Flumina quid rides mutato nomine de te Fabulanarratur But God contrariwise plentifullie replenisheth our hungry bodies Luk. â— and filleth our soules with goodnesse He filleth our mouth with good things as the blessed virgin in hir heaueÌ„ly himn acknowledgeth and the eyes of all wayte vppon him Psal 145 and he giueth them their meate in due season as Dauid prophecieth Open thy mouth therefore wide and I will fill it saith the Lorde Ephraim is fed with the wind saith the Prophet Osea â—ea 1â— The thinges of this worlde are windie and swelling like the hoggish huskes that the prodigall young man woulde haue crammed himselfe with they onely puffe vs vp and make vs looke big we doe not battle and thriue by them They are like the charmed and enchanted meat oâ— â—imilitude Nigromancers which hath only but a bare shew of meat without any taste or sauor in it Wherfore for this cause let vs forsake the world and renounce the diuel who sterneth famisheth vs and cleaue we only to the Lord our God who is our portion and inheritance for euer The last marke of difference between these two masters is in the wages which they giue vnto their hired seruants the only point which seruants are to stand vpon There is no man who yeeldeth to serue anie master but first of all hee indenteth with him for his wages if thou wilt needes bee a seruant to the worlde and a slaue to the Diuell serue not for nothing consider how thy labour and paines shal bee recompensed which if thou doest thou shalt haue smal incouragement to appertaine to them for their stipend and wages is death Rom. 6 Psal 13â— They doe render thee euill for good to the great disquiet of thy soule When as Samson was vnder the subiection of the Philistins what reward had he of al his labors Iudg. 16 and trauaile among them but al despightful vsage they boaring out his eies and constraining him most slâ—uishly to grind at the mill When as the Israelites toiled out of measure Exod. 5 and were cleane out of heart in bringing in of stubble this their harde sweate and sorrow was as hardlie recompenced for they had nothing but stripes at their wearisome returne of their cruel taske-maisters Gen. 31 Iacob serued Laban a long time in all simplicitie and faithfulnes he was a most profitable seruant vnto him yet for al that he could not haue his due but his wages was changed ten times and hee was very vnciuilly and churlishlie intreated This is the Bias of the wicked worlde and the deuils fashion do we neuer so much for them it is either not at all or very badly regarded 1. Sam. 2â— They serue vs right as Nabal serued Dauid who required his benefits with horrible vnkindnes like a cruell Carle churlishlie refusing to relieue his necessitie hauing receiued many fauours at his hands hoggishly according to his clownish nature and grantingly answering the seruants of Dauid who is Dauid and who is the sonne of Ishai there be many seruants now a daies that breake euery man from his master shall I then take my bread and my water and my flesh that I haue killed for my shearers and giue it vnto men whom I know not whence they bee Nabal by interpretation a foole and is a liuely figure of this present world who in the time of neede forsaketh them all who haue stoode them in most stead in former times â—miâ—â—â—ude The world and the deuill are like to an vnkind Inkeeper who maketh no account and reckoning of his guests after they are gone yea scarce knoweth them when they come againe although they haue often resorted to that Inne and haue spent much money An Inne keeper will sooner knowe thee by a wrong then by a benefit which thou doest him If thou strikest him with thy fist and giuest him a blow which may sticke to his ribs and ill intreatest him he wil long remember thee but spend thy thrift with him and shew him al kindnes and he wil soone forget thee Wherefore since this seruice must cost thee to much paine and doth so little pleasure thee I warn thee to be wiser and not to toile with the Spider A
Against the auricular confessioÌ„ oâ— the papists A similitude And herein hee is the wiser For as he is vnwise who seeketh health and helpe at his handes who neither is endewed with learning to counsaile him or furnished with medicines and meanes to recouer him so are they not onely foolish but of all most miserable who in the most daÌ„gerous diseases of their soules repaire vnto such dogleeches paultrie pesants who haue neither wit to counsaile or grace to comfort theÌ„ To what ende therefore is that beggarlie rudiment of auticular confession Our running vnto monkes sacrificing shauelings whispering in their eares and confessing our sinnes to them an idle ceremonie an inuention of mans braine founded as it is supposed by Pope Innocent the thirde â—â—b 6. ca. 16. or as Soâ—zomen imagineth ordained by Bishops especiallie by the bishops of the west parts There is no precept and warrant for it in the holy scriptures albeit to make them serue their lewde fancies they diuelishlie depraue manie places of the scriptures But these Balaamites wounde themselues with their owne Launcers and wee will cut off the heade of Goliah of Gath as Dauid did with his owne sworde The argumeÌ„ts of the papists for auricular confession propouÌ„ded dissolued A chiefe reason which they alledge to make their matter good is an ancient lawe prouided by God for leprous persons who are willed by God to resort vnto the priest appointed by God to be a iudge of their disease They dispute in this wise Leprosy is to bee shewed vnto the priest and leapers by the Argument 1 law were to go vnto the priest so Christ coÌ„manded the Leper in the gospel Matth. 8 but sinne is leaprosie and euerie sinner is a spirituall Leper Wherefore euerie sinne is to be shewed vnto the priest and euerie sinner must confesse vnto the priest This argument hangs together like a sicke mans dreame and concludeth nothing I meruaile by this argument why the popish priestes doe not drawe to themselues all contagious and leprous persons since this outward leprosie must bee iudged of by the priest If they stand so much vpon it I could wish that all noisome and plaguy persons might croud vnto them as beggars to a dole to shew their botches carbuncles and biles that they might iudge of them But this leprosie they will saie is meerelie allegoricall it signifieth the spirituall leprosie of sinne Then we answere that the reason is constrained there is no certaine sense and meaning in an allegory for allegories may be wrested and wroung to and fro and be diuerslie vnderstoode We aunswere more fullie that the olde Leuiticall priesthoode is altered it is wholie translated to Christ our high priest to whome nowe alone wee must confesse our sinnes That lawe was ciuill and serued for those times it is nowe repealed and is no more in force Christ willed the leper to goe vnto the priest according to the lawe because as yet Moses his lawe was in force and our Sauiour Christ came to bee obedient vnto it as hee himselfe witnesseth Matt. 5 and not to breake it Another reason which carieth some countenance Argument 2 and credit with it in outwarde appearance Mattth 3 is formed in this wise They came to Iohn the Baptist and confessed their sinnes wherefore in the like sort we must come vnto the priest and confesse our sinnes Here we desire more wit of them for their logicke faileth them We yeeld that the confession of sinnes is necessarie and it is no maruaile that the people did confesse them wheÌ„ they came to Iohne for Iohn then baptized and they came vnto his baptisme Now baptisme is the signe and token of repentance and confession of sinnes is a branch of this Tree and a member of repentaunce But all this while this their repentaunce and confession of their sinnes fauoureth not as I can see their auricular confession For they confessed their sinnes publikelie they came not creeping vnto Iohn the Baptist and tolde him priuatelie of them in his eare This all the dunsicall Sorbonistes cannot proue without which we plainelie see that they delude and mock vs and do proue nothing Argument 3 An other place of Scripture which is taken from the nineteene Chapter of the Actes Acts. 1â— and the eighteene verse of the Ephesians who confessed and shewed their works hath the selfe same aunswere with the former and one thorne stoppeth well these two gappes their confession there was publique it was not priuate in the priests eare Argument 4 And truly the saying of the Apostle Iames acknowledge your faults one to another Iacob 5 doth them as little pleasure as the former testimonies for the Apostle speaketh of mutuall offences betweene neighbour and neighbour and of mutuall reconcilement to be made betweene them by their mutuall acknowledgement of them The priest standeth bound by the tenour of these wordes to confesse his own sins in the peoples eares aswell as the people are in the priests eares They dote very much vppon this aphorisme of Salomon are much coÌ„ceited in it He that hideth Argument 5 his sins shall not prosper but he that confesseth theÌ„ Pro. 28.13 and forsaketh them shall haue mercie But this argument is most weake it hath no iointes or sinewes in it It wholie respecteth the confession of our sins before almightie God and not the confession of them to the world and least of all the auricular papisticall confession I might heape vp infinite beggerlie and doltish reasons but the more we stir a dunghill Esai 43.11 25. the more it stinketh therfore I will not infect your godlie sences with them God saith by the mouth of his Prophet Esay I am he and besides me there is none that putteth away thine iniquities and thy sinnes Therefore to whome shoulde wee confesse our sinnes but onelie to him who can forgiue vs our sinnes The prodigall son in this his forme of confession hath a verie good Methode and his wordes are verie sutable and fall out fitlie into his purpose He rather chooseth to call him father then his Lord or maister Why the prodigal son calleth him father rather then Lord and maister albeit he is both and all in all vnto him For hereby he hath boldnesse and accesse vnto his presence A sonne without offence may aske more of his father then a seruant of his maister The name of a father is an inticing name it setteth wide open the euerlasting gates of mercie for euery prodigall repentant sonne Matt. 6 at all times to enter in Wherefore Christ in his formall praier prescribed vnto vs maketh an entrance thereunto with this title and prefixeth in the forefront to giue grace to such petitions preferred afterwardes the sweete name of Father Iohn 8 The Iewes vaunted and boasted exceedinglie that they had Abraham to their father how ought we much more to reioice and be glad hauing God to be our father Rom. 8
couetousnes or vncleannesse wee would first aske counsell at the Lords mouth and stay our affections vntill we heare his iudgement and precepts concerning them we should curble our iniquities and not commit such filthinesse with such greedines as we do Dauid was a wise man and what is said of him Psal 7 I considered saith he my waies and I turned my feet vnto thy testimonies Num. 22 But truely Balaam was an Asse and more foolish then his asse for his asse stood stil at the Lords commandement when the asse his master would haue pricked him forwarde against his expresse will Wherefore walke we circumspectlie as the Apostle aduiseth vs doing nothing rashlie Rom. 1â— but first let vs trie what is the good will of God acceptable and perfect Iosua thorough hastinesse Iosue â— giuing credite to the forged suggestions of the Gibeonites not asking counsel of the Lord before was beguiled by them We shall deceiue our selues if we trust our own affections and be not wise and considerate in our actions The Virgine Marie woulde not hastilie make aunswere to the Angell Luke 1 greeting her from GOD with a ioyfull salutation before she communed with hir soule about his wordes and had pondered in hir heart what kinde of salutation the same should be If wee are not rashlie to beleeue euerie spirit 1. Iohn 4 but by the rule and Canon of the Apostle wee are first to trie the spirits whether they bee of God or no wee are plaine y taught thereby to examine our thoughts to deliberate vpon our doings before we do attempt them A similitude When a man falleth from the toppe of an high Turret it may be supposed that desperately hee did cast himself headlong from the same but it will not be so thought if hee descendeth by degrees by the staues of a ladder and commeth downe aduisedly by equall steps and paces thou canst not doe amisse if thou proceedest iudicially in thy actions and by the orderly degrees of discretion doest foresee and discusse such euents as may befal them If thou beest so rashly wedded to thy will as thou wilt not change it vppon better aduise if like to Rehoboam thou refusest the iudgement of the grauer sort and inclinest to the motions of the yonger company permitting thy selfe to bee led by the line of thy youthfull affections it will fall out ill with thee as it did with Rehoboam and the dammage shall bee great which thou shalt sustaine thereby â— Kâ—â— 21. For as Achab set vppon a will to goe to war and obstinatelie withstanding Micheas his good counsaile inhibiting this his purpose fell in the battell beeing wounded vnto the death so must thou needes miscarrie if thou beest obdurate against all perswasions and franticklie followest thine owne inclinations against all admonitions Wherefore if such motions arise in thy minde as doe intice thee to cast off the yoke of thy heauenly father his discipline from thy neck if with this lasciuious and wanton yong man thou beest minded to forsake and giue ouer his house the church of the liuing God and with Demas to imbrace this present euill worlde ranging after the lustes of thy flesh and of thy minde take example by him and by his ende consider of thy ende for if thou walkest after his pleasures bee assured with thy selfe that thou shalt taste of his sorrowes Consider therefore of the end without ende and thou shalt liue without ende The pleasure is short that delighteth vs here and the tormentes are infinite which shal torment vs else where If Esau had respected and regarded the ende he had neuer made bill of sale of his birthright to his brother for a messe of pottage which he could not redeem purchase again with a fountain of tears If Iudas had wel considered of the ende hee had neuer for a base bribe betraied the Lorde of life for the which villainy he could not make amendes no not with his life What was the occasion of the subuersion of Hierusalem but their secure neglect Luke 15 and forgetfulnes of the ende they woulde not know their time as Christ obiecteth to them of their visitation This was the bane of this bransicke boy who desperatelie plunged himself into perdition hauing no foresight and forecast of the ende And this wil be our downfall if our heedefull diligence in time doth not preuent it For we are so tickled with the toyes of this world and we are more allured with our present short pleasures then with al the endles and vnspeakeable ioies which are promised vnto vs in the kingdom of heauen The outward shew and brauery of this worlde doth carry vs with this prodigall and lost childe from our fathers house And the cause of it is this because we are delighted with this present beauty and do not foresee his future deformity For the vncleannes of it as Hieremie saith of Hierusalem is in hir feet Dâ—â— 3 The worlde is like Nabuchadnezzar his image whose head and foreparts were of gold but the legs and end of it was of clay Worldly pleasures in the beginning doe shine like gold but in the end they appeare as they are to bee nothing but earthlie They doe blaze like a candle for a time 〈◊〉 similitude but when like a Candle that is burnt vnto the socket they come neare vnto their ende they are extinguished with a very noisome sauour This world giueth the best first as the gouernor of the feast at the mariage in Canaan gaue the best wine first It is the nature of the worlde to giue a good dinner but a light supper alwaies the least commeth at the last and the worst in the end Wherefore drinke thou not of the worlds Circean and inchaunted cup. The whore of Babilon tempered hir poison of fornication in a cuppe of gold wherewith she made drunken al the princes of the earth Take thou heede thereof for howsoeuer it seemeth pleasant at the first taste there is death in the pot bitternesse is in the end it leadeth thee directlie vnto hell Buy not thou therefore repentance so deare when thou maist purchase heauen at a cheaper rate For art thou so madde to desire hurtfull things and to runne thy selfe willinglie into extreame danger being admonished of it If whilest thou art in thy iourney trauailing by the way one should meete thee A similitude who shoulde tell thee of theeues and robbers who doe beset that way whither thou art going wouldest thou not turne backe or crosse another way I know that thou wouldest This life of ours is nothing but away wherein wee walke for a certaine time It hath beene tolde vs often that manie theeues doe lie in the middle way betweene this worldlie Hieticho and our heauenlie Hierusalem who lurke in the theeuish corners of the streetes to murther the innocent to robbe vs of our goods euen the good graces of God and to take away our liues will wee
vppon the earth with the other at one time Dagon cannot stande before the Arke of God wee cannot worship God and the Idoll of this worlde â—uke 10 One thing is necessarie as Christ telleth Martha A similitude If thou grauest with one knife or sewest with one needle thou shalt ridde and dispatch a great deale more worke then thou shouldest if thou wroughtest with two togither for one of them will hinder an other so much riches will hinder thy religion and the further thou goest from the world the neerer thou commest vnto God There be manie Cities and townes corporate which are endowed with customs priuiledges differing from others yet are they not so contrarie but one may haue the freedome of diuerse of them at once But Babylon and Hierusalem heauen and earth God and Mammon are at such mortall and deadlie foade togither as they may not be matched and combined togither We cannot be a free Denison in heauen aboue and be a bond seruant to this wicked world beneath There can be no fellowship betweene righteousnesse and vnrighteousnesse Coâ— 6 no societie with light and darkenes no vnitie and agreement with God and Beliall We cannot be partakers of the table of the Lord 1. Cor. 10 and of the table of Diuels We read in hâ—lie scriptures how the Samaritanes would haue confounded these extremities and mangled Gods religion 2. King 17 and mingled therewithall their idolatrous superstitions Naaman the Syrian was such a kinde of fellowe hee was content to offer incense 2. King 5 and sacrifice to God but with it hee woulde keepe still the fauour of his Prince and the credite of his place he woulde repaire betweene times with his maister into the house of Rimmon Nicodemus was willing to be a professor Iohn 3 and to becom Christs disciple but he would not come by day but by stealth in the night for feare of the Iewes of the losse of his authoritie and good estate in this world The gallaunt young Gentleman Matth. 19 that shewed so much zeale of the Kingdome of heauen as if hee had meaned presentlie to haue gone thither woulde not depart with his worldlie possessions for the purchase of that kingdome Hee was of that mind to haue heauen and the world or to haue no heauen at all But this could not bee Matth. 6 for they are two imperious and contrarie maisters whom no man can serue togither at one time As the people of Israel neuer had Manna Exod. 16 and the flesh pottes of Egypt at one tyme so is it not permitted vs to taste at one time of the delightes of heauen and the pleasures of the worlde for the loue of the one breedeth the loathsomnesse of the other As the stomacke if it be distempered with rawe humours it cannot rellish well sauourie meate A similitude so our soules oâ—â—rburdened with worldlie grosse affections we cannot taâ—e of heauenly consolations Exod â— When as Pharaoh gaue commaundement to the Hebrew people to offer sacrifice to their god in Egypt Mosâ—s made answere that it could not so bâ— Shall we saith he offer vnto God the abhominations of the Egyptians Iohn 2 When Iesus entred into the Temple of Hierusalem and chased out the prophane Marchants and copesmates from thence hee did by that example not obscurely teach vs that there is no roome for such in the Church whose godlines is their gaine who trade themselues wholie to the affaires of this worlde Inasmuch therefore as this mans prosperitie puft him vp with pride and drew his heart farre from his due obedience to his gracious father let vs that stand take heed least we fall and greatly stande in feare that when the worlde fauoureth vs the diuell will most tempt vs and estrange our hearts from the seruice of God Let vs not therefore fâ—â— the loue of out earthlie and worldly portion fâ—â—sâ—ke our heauenlie father who is a better portion H s house is little Zoar â—â—n 19. the citie of refuge vnto which Lot fled and was presâ—â—ted when Sodome was destroyed In his house are many dwellings his house is made of golde and his gates of precious stones If we abide there we shall haue riches at our desire For riches and plentiousnesse is in his house and at his righ hande are aboundant pleasures for euermore When as Gorgias came in battell against Iudas 1. Mat. 4 and Iudas made his solemne oration to the Iewes that were in the camp among other things which he charged them hee peremptorily commaunded them that they should not be too greedie of the spoile of their enemies but should stande to it like men and first fight manfully ouercome the enemie there would be time afterward inough and inough to diuide the pray among them so forasmuch as our life is a warfare Ephes 6 and we fight not only against flesh and blood but against principalities against worldly powers against spiritual wickednes which is in high places let vs not too couetously seeke worldly wealth Let vs first gird vs with our swords vpon our thighes and march against our enemies the world the flesh the diuel let vs first kill them who seeke to kill vs and after the victorie and conquest is ours we shall all of vs in heaueÌ„ with ioy and gladnes diuide the spoyle among vs. The eight Chapter Of the waste which the prodigall sonne made of his portion Vnder which how transitorie worldly ryches are euidently is declared THe holie Prophet well perceiuing the bias of the world how fondly it is fixed vpon imaginarie pleasures momentanie delights thus grauely vehementlie reprooueth their foolishnes O ye sons of men â—sal 4 how long wil ye blaspheme mine honor and haue such pleasure in vanitie and seeke after leasing He accounteth worldly pleasures but vanitie and leasing because they promise vs ioy and do giue vs sorow they promise vs continuance and dissemble like hypocrites and suddenly do forsake vs. This is plainly seene in the hystorie of this man for be rufled not long in his iollitie and excesse but he suddenlie did sinke and from a great flood came to a low ebbe his part was soone plaied and like to a game-player hee departed from the stage to put off his vesture For the text sheweth howe not long after as he parted from his father so he departed from his fathers substance In him is fulfilled the saying of the Psalmist Psal 37 I my selfe haue seene the vngodlie in great power and flourishing like a greene Bay tree and I went by and hoe he was gone I sought him but his place could no where be found The regard therefore of this so mutable and transitorie a condition of this present worlde is argument inough if there were no other reason to weane our soules from the loue thereof to the onely loue of God A similitude The world doth serue vs as the hangman doth
neuer haue anie rest Iob. 9 the bread of affliction and water of trouble is the portion of their cup. Wee may take vp the complaint of Iob in this case and say He will not suffer mee to take my breath but filleth me with bitternesse It is sayde in the Reuelation that those who adored and worshipped the beast found no rest Reuel 14 so wee are sure wee shall neuer haue rest so long as we serue the diuell and our beastlie affections All things turne to sorrow to him that is a sinner All thinge turne to sorrowe to a sinner If hee bee in prosperitie hee feareth he may loose it if in aduersitie hee despayreth to ouercome it Hee sleepeth of both sides in the middest of the sea If he receiueth an iniurie good God with what importunitie doth hee follow it Hee repayreth home tumbleth vpon his bedde hee turneth his face to the wall with Achab and pyning in his minde he pineth his bodie refuseth his meate sendeth for his friends gathereth al his power speedily to â—euenge it And this argument might be exaggerated by diuers other circumstances but it is a matter needlesse in a case so manifest beeing as cleare as the Sunne If al were now aliue which haue euer died since the beginning of the creation and they were asked this question whether that in this life they so liued in pleasure as they tasted not of sorrow or enioyed prosperitie without following aduersitie I am sure that they woulde not or coulde not affirme it The slauerie of sin is so grieuous and importable as God by the mouth of his Prophet Hieremie saith of it Ye shal serue other Gods which shal not let you rest day nor night Iare 6 A similitude Gen. 13 Hee that serues the Diuell is like the wheele of a clocke which neuer standeth still The world mooueth discorde betweene Abrahams and Lots heardsmen and will not by anie meanes let them dwell togither 〈◊〉 4. The worlde is like to Agar or mount Sinai in Arabia which gendreth vnto bondage if we will be free let vs looke vp to Hierusalem aboue which is the mother of vs all This is confirmed by the suffrages and testimonies of the liuing and of the deade Salomon liuing enioyed all the pleasures which the world could yeeld him 〈◊〉 8 I did build houses saith he I did plant Vineyards I made gardens and orcâ—â—rds and hee leadeth vs along with a large discourse of his seuerall doings but this is the Epitaph hee writeth vpon them all All is vexation and anguish of spirit The testimonie of the dead is recorded and set downe in the booke of Wisdome Wis 5 where the damned ghosts in hell doe crie and hâ—wle saying Wee haue wearied our selues in the way of iniquitie we haue walked hard wayes and we haue not knowne the way of the Lord. Let vs therefore loath that which is so bitter and vnholsome to vs otherwise it will tend to our great danger That sicke man is in no small perill A similitude whose stomack can brooke nothing but vnholsome meat so will it bee no lesse daungerous to the soule if thou canst sauour nothing but thy vnholsome sinnes Thou mayest not in this worlde without forfaiture of them A similitude carrie into straunge Countryes thy corne thy wine thy wares forbidden by the lawes of the lande thy sinfull worldly wealth and temporall pleasures are wares forbidden thou mayest not carrie them with thee vnto heauen Let not the dung of this worlde therefore put out thine eyes as the dung of the Swallow did put out Tobias Tob. â— his eyes that thou mightest not see the slauerie which thy sinne leadeth thee into For the remembrance of it will bee grieuous vnto vs and the burthen thereof intolerable We that serue this citizen with the prodigall sonne Tendimus in Latium sedes vbi fata quietiâ— Nulla dabunt There is no quietnes or rest to be hoped for but they daunce in a circle they are turned round about like vnto a whele and as a doore is rolled by the hinges so are they rolled with perpetuall perturbations The xiii Chapter A comparison betweene the seruice of God and the seruice of the diuell wherein is shewed how easie Gods seruice is and how hard the other is vnder the hardnes of the prodigall sonne his seruice who could not obtaine the off all and reuersion of the swines â—â—sks IT was the hardest seruice euery kind of way that this man did endure His labour was as great as his wages small his thraldome most exceeding but his reliefe most slender as in drudgerie exceeding all so in hunger oppressed aboue all He was round about griped and galled with grief wearied and wasted with al woful bondage He was fiercelie assaulted by two bellish fiends most extreame â—ormentors of his distressed soule labour and famine which so enfeebled his mind subdued his Sâ—â—y as he was now almost absorpt consumed of them they â—ad well nigh quite wasted him and drawn him dâ—â—â— and sucked out the blood out of his vaines and his marrow out of his bones Was there euer in the world such a maister heard of who commaunded so much and rewarded so little who would haue all his worke done and wil allow neither money nor meate for the dooing it This is our estate if with this man wee will serue such a maister and rather like rebels turne to the enemie then dutifull subiects performe obedience to our liege and souereigne It were well therefore that wee weighed the conditions of both our maisters before wee leaue one and cleaue vnto the other that wee woulde compare the sweetnesse of Christs yoke which we so loath with the sowrenesse of the diuels seruice which we so loue the hardnesse of the one with the easinesse of the other the recompence of the one with the wages of the other He that layeth siege and batterie to a towne A similitude hath this carefull foresight if so be he be wise that the charge of this attempt exceedeth not the woorth and value of the towne looke to it afore hand that thou payest not too deare for the diuels seruice it is at a deare rate it will cost thee the price and woorth of thy soule Our freedome was bought with a greater price euen the bloud of Iesus Christ take wee heede therefore that wee giue not our selues as seruants to the Diuell A coÌ„parison between the seruice of God the seruice of the diuell The prodigall sonne his seruice liuelie setteth foorth the nature and condition of the diuels seruice in these three poynts First his precepts and commands are difficult he sendeth him to his farme he seruilely coÌ„straineth him to attend vpon his swine Secondly he grudgeth him his needful diet and giueth him no food he denieth him the light and empty huskes the reuersion of his hogs Thirdlie hee payeth him no kind of wages as a recompence of his
similitude to weaue a web to entangle a flie Or with little children all the day long to spend thy breath in blowing vp of feathers to the ayâ—e or in running vp and down with a swift pace after toies and vaine pastimes whereby both they get many knocks and falles or at the fairest returne home at night tyred like dogs Betake thee then to such a maister whom thou oughtest most to serue and who wil best reward and requite thy seruice thou oughtest aboue all to serue the Lord to serue him only for so is it written Thou shalt not tempt the Lord thy God but him only shalt thou serue And he is a most faithfull and liberal rewarder of such as serue him their labours shal not be in vain in the Lord for doubtles he shal withhold nothing that is good from them that liue a godlie life and will be his seruaunts As hee that serues the diuell hath a double hel in this world and the other so they who serue God haue a double heauen a most ioiful and most happy life in this life and the other Wherefore say we with Dauid Whom haue I in earth in comparison of thee There is none that doth so great thinges for vs thou art God alone Thou art our God and we wil praise thee thou art our king and we wil honor thee Therefore if thou beest not a blinde man who cannot iudge of colours if thou wilt not wilfullie stumble with Balaam thou maiest soone perceiue who is thy best maister and make choise of him whether the diuell that loadeth thee with labour starteth thee with hunger and giueth thee no wages or God who easeth thy shoulders of all burdens whose yoake is easie who filleth thee with the plenteousnesse and pleasures of his house and last of all who giueth thee the rewarde of thy fayth the saluation of thy soule vnspeakeable riches which the eye hath not seene the eare hath not hearde neither canne the heart of man conceiue which God hath laide vp in store for his seruantes The fourteenth Chapter An exhortation to auoide sinne and to liue a godlie life the onelie vse and purport of the premisses SIthens the decaie and downefall of this man happened by his sinne as falling immediatelie by his departure from his father into the most miserable slauery of the diuel it behooueth vs that stand to take heed least we fal and in time preuent such occasions of sin if wee would escape the iust punishments of sinne The Lacedemonians the better to mooue their children to auoid drunkennes would present vnto their viewe their drunken seruantes that the sight of their vnseemelie and most beastlie behauiour might breed in them a loathsom detestation of this crime To this ende in this discourse hetherto we haue set before your eies this mans example and haue blown vp his skirts that yee might see his nakednesse that at this strange sight ye might blush within your selues you might couer your faces with the vaile of shame and not commit such filthinesse This man is the perfect patterne of a sinner and therefore if yee lift to shape out a sinner take measure of this manne for hee must haue his proportion And if yee liste to auoyde sinne sette him before your eyes and euerie waie auoide him When Augustus Caesar studied with himselfe to beautifie his Empire and to make Rome renowned and to leaue it built with marble being before but of brick and acquainted one Apollonius Thyaneus the Philosopher with this his princely purpose asked his aduise for the better dispatch of it he replied in this wise If your Grace be so wel minded to effect so good a worke you must take such a course as a skilful expert musitian in times past did take with his son who sent him to schoole to an vnskilfull Musitian charging him whatsoeuer he should see him do to do the contrary and he should do very wel for his fingering his lessons and hâ—â— whole order was nought In the like manner â—eere christian if thou wilt beautifie and aâ—orâ—â— thy soule the temple of Gods spirit and whereas it is now but rude and vntrim by reason of thy sinne by which it is dawbed vp with distempered morter and by godlinesse and true zeale wouldest make it like the polished corners of the â—emple like the gate of the temple called Beautifull learne of this musitian goe to schoole a while with this prodigal yong man whatsoeuer hitherto thou hast seene him doe do thou the contrarie â—â—est thou not howe hee departed from his father howe he wasted out his goods how he serued his enemie doe thou the contrarie ô cleaue vnto thy father vse well his good gifts and finally abandon his enimy and thy enemy the diuell and thou shalt liâ—e for euer 〈…〉 be â—ppressed To do this the better thou must kill this serpent sin in the shel while it is an egge before it springeth out and become a bird this ill weed must be rooted out at the first when it beginneth to bud first of all to appeare before it sprouteth forth and bee a flower and ouerspreadeth the ground It must bee subdued while we are yong least it get dominion and preuaile so ouer vs as we shal not bee able to ouerrule it in our age This man in his youth and tender age infected with sin was so bowen therwith as if he had not in time bin suppled with the oile of Gods grace he must haue bursten and dyed in his sinne Let our youth youth therefore bee deuoted vnto God and let vs from our childhood as Anna did Samuel be consecrated vnto God To insinuate that our prime age belongeth vnto him he commanded in the olde law the first borne for an oblation and the first fruites for a sacrifice as also to the like intent and meaning hee ordained that the Leuites singled out to his seruice and work of ministration Leuit. 16 should from their childehoode giue vppe themselues vnto this his holie function The rod and the wand howsoeuer crooked while it is tender is easilie made straight A similitude but when it is growne a vaste and drie stocke it cannot bee righted It is meere madnes to shift off duties of deuotions with delaies and to put ouer godlinesse to after times A similitude Is not hee a fonde fellowe that saith I will not breake my horse while hee is a Colte but when he is old and shal sling me into the dike and shal cast me down headlong and shall breake my necke so in like sorte is not he as madde that shall resolue not to subdue and keepe vnder his bodie while it is yong and may soone be tamed but shal let it alone till it hath vanquished the spirit thrown it down into the pit of perdition and hath broken the necke of it with the deadly fall which sinne hath giuen vnto it It is verie good and godly counsaile which the Poet
his good grace but also in prodigall and pernitious persons such a one as this was for a time the verie excrementes and scumme of all people can woorke his owne will pollishing and bringing them to so excellent an ende This fellowe waâ— so deuoted and solde vnto sinne as hee seemed wholie to be turned into sinne and to bee nothing but sinne His siluer became drosse as the Prophet Esay Esai 1 sayeth and yet this goldsmith made a costlie vessell of it to serue in his tabernacle God would not as saint Augustine Augu. super Psal 104 saith suffer sinne to bee but that he knoweth how to mâ—ke a vertue of it to turne it vâ—to good according vnto that which the Apostle saith where sin doth abouÌ„d there grace doth superabound He can get himself honour of Pharao and all his enemies and make their sinnes declare abroad his righteousnes Let no man therefore despaire of grace in respect of the greatnes and continuance of sin God suffreth some to go verie farre to make them know themselues to roote them in vertue and to ground them in repentance and the better to reduce them to humilitie of minde A similitude As he that pulleth downe an olde decaied house in miserable ruine and buildeth vp a newe in the same room bestoweth much time about the foundation that that being stedfast the structure and building that is coupled vnto it may remaine firme aâ—d sure so God for a time letteth alone a sinner suffreth him to lie as a rotten wal vpon the ground he is long in laying his foundation that that being grounded vpon godly humilitie he might builde thereupon his whole worke of pietie After Dauid had couered himselfe with sinne 2 Sam. 12 Sin causeth humilitie as it were with a garment and had dwelled in it adding sinne vnto sinne after adulterie bringing forth murther when he was taxed at the length for them proceeded against by Nathan he was presentlie much humbled for euer afterward more prouident and aduised Yea he himselfe had a feeling in himselfe what a cure and good his sin had wrought vpon him For this much hee doubted not to confesse saying Psal 119 It is good for mee that thou hast humbled me that I might learne thy law Peter by his threefold sinne and defection was euer after better taught to curble his presumption and to weigh his owne strength and not so to flourish before the fielde and triumph before the victorie Wherefore when Christ asked him after the resurrection whether that hee loued him he appealed to Christes iudgement replying confidently Thou knowest that I loue thee Iohn 21 Hee was before so well warned as hee was now well armed His former wound stirred vp his spirits kindled his zeale and made him more couragious Paul was a chosen vessell of Gods grace 1. Tim. 1 and a deare saint of God but hee was first a persecutor before hee was a preacher a Saul that persecuted the true Dauid before hee was a Paul a professour and worshipper of the son of Dauid But the common remembrance of his wonted wickednes bred in him all humblenes he had neuer without doubt beene so exceeding dutifull had hee not before beene so exceeding sinfull It is not to be spoken howe his former sinnes did tame him as before his sinne was as a sworde to wounde him so it serued nowe as a medicine for to heale him As often iniquitie doth bring forth humilitie so it doth afterwarde stirre vs vnto vigilancie 〈◊〉 causeth â—â—gilancie The fish will afterwarde bee warie of that place where shee hath before beene pricked with the hooke and the birds which haue beene fettered and entangled with the snare and haue hurt a wing or ioynt will afterwardes be circumspect and will flie the net so sinne albeit for a time it is hurtfull yet in the end it is verie much profitable as giuing vs warning by former mishaps hereafter more circumspectlie to looke vnto our steps A similitude So long as the thorne doth grow within the vines they do choake them and hinder them that they cannot flourish but if you roote them vp and set them about the vines they serue as a hedge and a defence for the vines so sinne so long as it remaineth in the minde and groweth within the soule it pricketh and woundeth the soul exceedingly but beeing digged vp and set in the valley of our sight and remâ—mbrance it serueth as a wall to gard and preserue vs that neither the wilde Boare that commeth out of the forrest nor the Beare that issueth from the wood shall roote it vp We haue last of all this benefite by our former sinnes that they make vs afterwarde Sin maketh vs afterward more religious more zealous in Gods seruice and to runne with Dauid the way of his commandements There are none so hot professors of religion then those who before haue bin stone colde in religion As a wayfaring man that is left behind will make the more haste A similitude and mend his pace when he seeth that his companie is farre afore him that hee might not either wander he knoweth not whither or trauell solitarilie so he that is put backward and behind by sin when as he seeth it he striueth more feruently to ouerget his felowes and maketh more haste in his iourney towards heauen Thus God as a cunning and expert physition A similitude of poysonable confections maketh comfortable electuaries of sin which is a ranke most deadly poison maketh approued medicins Man by his sin purposeth only euill but God directeth turneth it vnto good In a mischieuous mind Genes 37. Gen. 50 the confederat brethren sold Ioseph into Egypt but God so disposed it as Ioseph acknowledged the end manifested that he was sent thither for their preseruation Saul plotted the murther destruction of Dauid desiring of him a hundred foreskins of the Philistins 1. Sam. 18 for he said my hand shall not bee vpon him but the hands of the Philistins but though his eies were euil yet was god good from this platforme of his ruine and confusion he tooke occasion to work his renowne to make his name famous by his noble victories Iudas betraied his Lorde and maister and committed a vilde sinne with as sinful an intention but God thereupon brought his good worke to passe and wrought our saluation The ninth Chapter Of the Prodigall sonne his execution of his purpose wherein is considered the present necessitie of our speedie repentance without our further delaying it THe Prodigall sonne beeing full of the spirit and wholy consecrated vnto heauenly thoughts hee lingereth not that the spirit might coole within him but whilest it is hot and the fire breaketh out hee followeth the effects and motions of the spirit for it is reported in the history of him that hee arose and went vnto his father In saying that he arose he insinuateth
his affections his whole course of life which dependeth thereupon for as the feet doe beare vp the bodie and carie it to and fro whither they list so all our actions are carried by our affections and are ruled by their fancies This much our Sauiour Christ doth insinuate by his washing his Apostle Peters feete and by his replication and answer vnto Peter when as he refused it saying vnto him Ioh 13 If I wash thee not thou shalt haue no part with me For indeede all our actions and endeuours are so filthie and vncleane in his sight partly through our naturall most sinfull corruption which bringeth foorth in vs all sordid and vilde lusts partlie through the custom condition of the worlde which beeing wholie set vpon euill enticeth vs to filthinesse and that with greedinesse as vnlesse Christ washeth vs by giuing vnto vs a cleane heart and renuing his holie spirit in vs by regenerating vs with water and the holy Ghost wee can neuer enter into the kingdome of heauen Nowe because there is none so cleansed from the filth of sinne but that he is daylie defiled againe with it For as they who doe enter into a bathe A similitudâ— and do wash their whole bodies if they doe but touch the ground with their feete they doe so pollute them and beray them anew as they haue need of a newe washing so wee beeing cleansed from our sinnes by Christ and iustified by his grace we presently set our affections vpon earth and defile our selues againe with our sinfull workes so as it is most needfull that our feete shoulde alwayes bee purified and made cleane This is done by the preaching of the worde which guideth our feete aright in the workes of his lawes and wayes of his commaundements and ordereth our goinges that our footsteps may not slide Thus the father conferred a threefolde grace A three fold grace vpon his gracelesse sonne His preuenting grace his following grace his finishing and perfitting grace He preuented him with his grace when hee saw him first and espied him aloofe off when as he saw not him when he shewed mercie on him and did runne vnto him and graciouslie did fall vppon his necke and kissed him Of this grace the Apostle Paul speaketh when as hee sayeth Gala. 1 Hee separated mee from my mothers wombe and called me by his grace He followed him with his grace when he caused shooes to be put vpon his feete preparing him and enabling him to walke in his wayes drawing his feete out of the nette out of the pit of mire and clay and bringing them into a large roome and finallie guiding them in the way of peace Of the same grace the same apostle speaketh likewise thus I haue laboured more then all nor I 1. Cor. 15 but the grace of God in me Of his finishing grace we shall intreate in the next Chapter which is shewed by the banquet myrth and musicke which was prouided for him And this is that whereof the same Apostle Paul speaketh in this maner Phil. 3 It is God that worketh in 〈◊〉 to will and to performe By this mans ornaments we are taught how we aâ—â— to be câ—â—aâ—â—ed if we bee his children and bee with him conuerted The marks of those that are to be conuerted from our former sinnes We must go arayed with the wedding garment of holinesse of life of puritie of conscience Euery one of vs must bee as the â—oet sayth Integer vitâ— scelerisque purâ—â—s We must haue the ring and earnest of the spirit wherby we are sealed vnto the day of redemption Thirdly and lastly wee must haue â—hâ—oes vpon our feete whereby we may walke wâ—â—â—â— offence in our seuerall callings wherein God hath placed vs by these we shall be knowne whether wee bee liue or counterfeit professors The seuenth Chapter Of the banquet myrth and musâ—â—â— wherewith the father welcommed his sonne THe father dooth followe his sonne with such fauour as is straunge and admirable Hee had abundantlie declared his affections by his former mercies but yet that which followeth exceedeth all the rest For it is such as I suppose our dull senses are not able to conceiue the tongue of men or Angels in no wise can expresse Wherefore being to enter into this huge Ocean sea of celestiall ioyes which the righteous lord prepareth for repentant sinners who do truly turne to him I faint with Peter when hee walked vpon the sea and I crie out with Peter Saue me maister least I perish Matth. 13 1. Sam 18 Is it a small thing saith Dauid to be the kings sonne What am I and what is my life or my familie of my father in Israel that I should be sonne in lawe to the King Much surely must be done vnto the man whom the king will honour Esther 7 for for him must bee brought royall apparell which the king vseth to weare and the horse that the King rideth vpon and the crowne royall must bee set vpon his head the rayment and the horse must be deliuered by the hande of one of the kinges most noble princes as saith Haman to king Ahashurosh This honour hath beene shewed to this despised person as to another Mordecai the royall robe by the kings most noble princes his holie ministers hath beene put vpon him The crowne imperiall is now bestowed vpon him now is there triumph feasting and reioycing in the lande of the liuing When as Haman was in his magnificence and prosperitie Esther 5 and was inuited vnto the kings table he could not refraine boasting hee must needes call his wife and friendes togither to publish it vnto them wee haue iust cause to boast our selues of our felicitie that God hath prepared a table for vs in despite of our enemies and we haue receyued the cup of saluation and he maketh vs now to heare of ioy and gladnes that the bones which hee hath broken might reioyce This banquet heere mentioned is not simply and groslie to be taken but it is spirituallie to be vnderstoode For we must not so baselie thinke of the ioyes of the worlde to come as to place them among the carnal and fleshly delights of this present euill world Iohn 6 Here is another meate then you are aware of as Sauiour Christ sayth The kingdome of God is not meate or drinke but righteousnesse and peace and ioy in the holie Ghost There is no neede of meate and drinke in heauen for wee can die no more forasmuch as we shall bee like vnto the Angels as Christ tolde the Sadduces Wherefore let vs not groslie bee conceyued and deceyued with Mahomet who was the first that prescribed lawes to the Turkes and Saracens whose God was his bellie whose lawes were his lusts who was carnallie minded Luke 32 Christ promiseth to such who abide with him and continue in temptations that they shall haue a kingdome and that they shall eat and drinke at his table in