in the same crosse Eph. 2. He hath quickned vs which were dead in trespasses and sinnes wherein in tyme past wee walked according to the course of this world after the prince that ruleth in the ayre euen the spirit that nowe worketh in the children of disobedience Among whom we also haue had our conuersation in time past in the lustes of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as vvell as others But God which is rich in mercy through his great loue where-with he loued vs euen when we were dead in sinnes hath quickned vs together in Christ by whose grace ye are saued And hath raised vs vp Wee which were without Christ and were aliants from the common wealth of Israell and strangers from the couenaunt of promise and had no hope and were without God in the vvorld and were once a farre off by the blood of Christ are now made neere For he is our peace betwixt GOD the Father vs in him we haue the peace of conscience and boldnes towards God as wee read 1. Iohn 3.20.21 If our hart condemne vs God is greater thē our hart knoweth all things Beloued if our hart condemne vs not then haue we boldnesse towards God And what soeuer wee aske we receiue of him because wee keepe his commaundements and doe those thinges which are pleasing in his sight Now therfore wee are no more strangers and forrainers but Cittizens with the Saints and of the houshold of God For through him we haue an entrance vnto the Father So that now we may reioyce in God through our Lord Iesus Christ by whom we haue now receiued the attonement Then beeing iustified by faith Ro. 5. we haue peace toward GOD through our Lord Iesus Christ by whom also wee haue accesse to God our Father who onely hath brought vs into his presence arrayed vs with his owne garment of holines and innocencie Heb. 10.22 Let vs draw neere with a true hart in assurance of fayth sprinckled in our harts from an euill conscience washed in our bodies with pure water chap. 4.16 and let vs go boldly vnto the throne of grace that we may receaue mercy and finde grace to helpe in time of neede Through this comfort that most vn godly King Manasses after the view and sight of his former iniquities hope of mercy forgiuenes was incouraged to com to god as his father Thou are the most high Lord saith he of great cōpassion long suffering and most mercifull repentest for mans miseries Thou ô Lord according to thy great goodnes hast promised repentance and forgiuenes to thē that sin against thee for thy infinite mercies hast appoynted repentance vnto sinners that they may bee saued Thou therfore ô Lord that art the God of the iust hast no appoynted repentance to the iust as to Abraham Isaac and Iacob which haue not finned against thee in like sort as I haue doone but thou hast appoynted repentance to mee that am a sinner for I haue finned aboue the nūber of the sand of the sea My transgressions ô lord are multiplyed my transgressions are exceeding many and I am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes I haue prouoked thy wrath done euill before thee I did not thy wil neither kept I thy commaundements I haue set vp abhominations haue multiplyed offences Now therfore I bow the knee of my hart beseeching thee of grace And so foorth most excellently as appereth in his prayer set down after the 2. booke of Chronicles Peter went out and wept bitterly Mary Magdalen washed Christ his feete vvith teares and wiped them with the hayre of her head The Publicane would not cast vp his eyes to heauen Manasses boweth the knees of his hart beseeching grace the prodigall sonne calling himselfe to remembrance and humbling himselfe by repentance and in great hope of pardon and forgiuenes approcheth vnto GOD saying Father I haue finned against heauen and before thee The name of Father is a cōfortable name therefore hath Christ placed it in the beginning of that daylie prayer which he hath taught his disciples Our father which art in heauen c. that they might the more boldly cherfully come before him and what can the father deny the son who taketh pleasure in dooing his child good See also how merciful the lord is who being offended doth not disdaine to be called a father of great sinners who haue mightily dishonoured him I haue finned hee humbly confesseth his fault neither dooth he excuse himselfe as Adam and Eue did neyther doth hee lay the faulte eyther vpon his corrupt nature or the deuils inticement or euil company counsell or euill examples in the world which might prouoke him therevnto but onely vpon himselfe For when we sin it is more our own fault then other mens for we are not compeld there-unto Wherefore Dauid beholding the destruction of his people saith O Lord it is I that haue finned but these sheepe what haue they done This confession of sinne dooth GOD require of a sinner although hee know all hee looketh for the voyce of thy confession For by the mouth man confesseth vnto saluation The sinner accusing himselfe dooth preuent the accuser and doth prouoke Gods mercy Father I haue sinned not as other men but my sins are more then the haires of my head I haue finned against heauen as the prophet calleth the heauen and the earth to witnes against the Israelites I will not go about to cleere my selfe but I will plainely confesle that I am vnwoorthy of all fauour These thoughts came not vnto him by the course of his naturall wit and worldly reason but through the grace of God which altered his minde and by the force of faith which made him mount aboue all earthly considerations For if hee had followed his owne naturall reason he woulde haue saide I did not vnderstand wherein I offended neyther haue I done these things of set purpose but foolishlie was I led away through ill company and bad counsell and therefore there is cause why I should be pardoned Which course of he had followed he might rather haue prouoked his Fathers displeasure then drawne him vnto mercy Before an earthly Iudge our confession dooth condemne vs but before God it is the meanes to procure our saluation The Lord saith Ezech. 18 My wayes are not as your wayes neyther are my thoughts as your thoughts Dauid Manasses Mary Magdalen Peter the publican and the thiefe did humbly confesse that theyr offences were greater then theyr punishment and therefore they obtained mercy whereof Caine Saule and Achab and other missed because proudly and not humbly they asked gods mercy I haue sinned against heauen because I haue made more account of earthly and corruptible matters then of heauenly as if a man should more highly esteem the seruant
deuill take new possession after hee hath beene throwne out and so throw vs out of Gods fauour and remoue vs from our happines wherein wee were newly placed Surely it may be well said of vs the last state of that man shall be worse then the first Our great vnconstancy and weak frailty and vile corruption and most infected dispotions does heerein shew them selues in that solemnly professing our repentance for any bad behauiour and vowing to the Lord and with our selues that no more wee will doe so yet contrary both to promise and to purpose we fall againe into the selfe same offence and sinne And if the Lorde should neuer receaue vs againe after such a transgression we had but what iustly and greatly we deserued Yet Gods mercy is more not to embolden any to wickednes and impiety but to comfort them that are inwardly greeued with their great frailties Wherefore with desire to stand all possible endeuour against such second falls let vs heare yet what the Lord saith if in our great weaknes we doe fall I meane into the same offence again after repentance For we see the prophets in euery place exhort men to repentance not which had once offēded but which with an obstinate cōtempt of God had not staied to run into all kind of wickednes which after a shew of repētance yet returned to their sinfull course again the prophet Ieremy of all other is full of places if you list to read any Againe the Lord in his law would haue daily sacrifices offred somtime in the name of the whole people somtime in the name of a priuate person as well for offences cōmitted by ignorance as for voluntary transgressions and falls which assuredly should not haue been done except there had been mercy euen for second falls For the Lord would not deceaue his people with vaine figures In the 78. Psalm we very plainly see that God was entreated to forgiue most hipocriticall obstinate sinnes And now in the time of his Gospel his goodnes is not straited or deminished but euen now also more plainly it is proclaimed to the world that at what time so euer a sinner sorroweth from his hart there is pardon with the Lord without exception against often cōmitting of the same offence When the Lord inioyneth vs to forgiue our brethren seauenty times feauen times doth he meane new offences only such as they neuer committed against vs before or he meaneth all whatsoeuer or how often so euer fallen into to by their frailty And if so doth he require more mercy of man then he the God of mercy wil shew or shal the creature excell the Creator in any goodnes God forbid See it therefore and be with comfort most assured of it that if we sin not seauen times but seauenty times seauen times against his Maiestie and euen in the same thing and so often with weeping eyes and sobbing soule fall at his feete for mercy for so great frailty there is mercy with him and pardon to true repentance But take heede we turne not the grace of God into wantonnes presumption Beware presumption For if I seeke and suck out loosenes and liberty out of this doctrine be sure I sauour it to death and not vnto life And what know I whether euer I shall haue grace truly to repent what so boldly and presumptuously I haue dared to commit When the Apostle saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes doe ye think we may tie this to only such sinns as were neuer committed before without a very plaine and great iniury to that place of Scripture No no we cannot therefore a true ground of comfort euen for sinns often fallen into so that frailty and not loosenes be the cause Reade the ninth of Daniel and see if he confesse not sinne often committed and as it were in a continued course and yet despaireth not of mercy What meaneth that article of our faith I beleeue the forgiuenes of sins shall we glose vpon it thus that is of such sinnes as I neuer committed but once Surely if we doe it must be said cursed be the glose that corrupteth the text For that article comprizeth all sinne before baptisme and after baptisme before repentance and after repentance euer through the course of my life in this world whatsoeuer it is how often so euer I haue slided into it through frailty yet God giuing me true repentance for it I beleeue the forgiuenes of it Yea it is that spirituall comfort that cannot be spoken of sufficiently neyther can wee enter into the depth or heigth thereof to wit that GOD would haue his children so sure of the pardon of their sinnes euen of all their sins without exception whereof he giueth them a dislike and true abborring as that he would haue it an article of their faith so that they should not be sound Christians if they beleeued it not Lastly euen the petition in the Lords prayer craning daily forgiuenes of daily trespasses dare you restaine it to trespasses committed onely before repentance and exempt all second falls after such repentance and purpose to amend the Lord forbid And therefore take it also with the former as a sure proofe of pardon also for these offences Onely let mee admonish you which I cannot too often speake of beware presumption beware loosenes beware negligence and haue due care to auoide these second falls And say not God is mercifull and therefore I will sin Ro 6.1 For as he is gracious to a sorowful sinner so is he dreadful to a presumptuous offender and frailty shall find mercy when boldnes shall finde iudgement and wrath for euer The godly although they fall through the infirmity and weakenes of the flesh yet they doe not giue their consent to sin but by mourning striue against it being sorry they cannot haue the better hand being ashamed of themselues So that they may truly say with the Apostle Ro. 7. The euill which I would not doe that doe I. And if Manasses after so many abhominations found fauour with God as his effectuall prayer doth testifie why should the godly mind be cast away in despaire And though it seeme somewhat impertinent to this purpose let vs beholde the estate of King Solomon beeing so rarely endued with wisedome the knowledge of Gods seruice yet fell away by idolatry of whom some doubt whether he were condemned Yet that it was not so these reasons briefly set downe Reasons to prooue why Solomon was not cōdemned may perswade vs. First that he was a figure of Christ Secondly considering his most excellent prayer which hee made at the dedication of the temple a note of Gods spirit inhabiting in him which also did worthily shew it self in his most rare wisedome Thirdly for his repentance testified in his booke called Ecclesiastes Fourthly because God loued him 2. Sa. 12.24
As it is saide of Esau and Iacob God hated the one and loued the other Ro. 9.13 and whom God loueth he loueth to the end Ioh. 13 1. Also the gifts and calling of God are without repentance Ro. 11.29 Fiftly for Gods promise Ps 89. My mercy will I keepe for him for euermore my louing kindnes will I not take from him My couenant wil I not break nor alter the thing that is gone out of my lips No reason therefore there is for any of vs to despaire of Gods grace and goodnes if there be any sparke of grace left within vs in the meane time let vs take heed that we quench not the spirit and bring sorrow to our selues and danger to our soules Howbeit the most bad nature of mankinde is such and we become such greeuous offenders and so carelesse with all of our owne saluation and so wholy giuen vp to the world and to the vanities pleasures therof that vnlesse the Lord by his surpassing wonderfull mercy should turne vs vnto repentance by more great vehement and weighty helps of his grace then commonly are to be seene and more mightily graciously should mollifie our hard and stony harts and breake and tame our euill dispositions and bring vnder our froward and stubborn wills to the obedience of his most holy will surely we should neuer continue in a good course but fall away from God and from our owne saluation Seeing therefore it is so hard to be wone to God let vs take heede how we fall away from God and if we haue offended be forgiuen and often forgiuen let vs remember the warning Christ gaue to the woman taken in adultery Goe thy wayes and sinne no more Shimei that cursed Dauid and had his pardon graunted him on that condition he should not goe out of Ierusalem forgetting his promise that stood vpon so waighty a condition as the hazzard of his life through a small occasion for couetousnes to recouer his seruant that was gone frō him lost his life without any more fauour or hope of mercy At which time also his former wickednēs was brought to his remembrance his punishment pronoūced to be so much the iuster for that So let vs lay this example to our hart take heede of the least occasions of sin least after wee haue repented vowed amendement we be taken tardy in our owne negligence and forgetfulnes and all our former wickednes layd to our charge and no fauour mercie any more to be graunted Remember Lots wife 2. Pet. 2.19 For of whom soeuer a man is ouercome euen vnto the same is he in bondage And if we after wee haue escaped from the filthinesse of the worlde through the knowledge of the Lord and of our Sauiour Iesus Christ are yet intangled againe therein and ouercome our latter end shall be worse then our beginning psalm 125.5 The Lorde will be good to those that are true of hart and as for such as turne backe vnto theyr owne wickednes the Lord will leade them forth with the euill dooers If any with-draw himselfe saith the Lord my soule shall haue no pleasure in him Let vs often remember that warning with due cōsideration which I haue already spoken vnto you of Sin no more least a worse thing come vnto thee 2. Cor. 2.11 Beware of often sliding Gen 38 26 Psal 68 21 66 16 Wisd 1.2 to 6. especially let vs take heed that we adde not sin vnto sin least we meet with that worse thing that is least wee die in our sin and be damned for euer 2. Pet. 3.17 Ye therefore beloued seeing ye know these things before beware least ye be also plucked away with the euill conuersation of the wicked fall from your own stedfastnes But grow in grace in the knowledge of our Lord Sauiour Iesus Christ to whom be glory both now and for euermore Amen Deo soli omnis laus sit et gloria et gratia in secula Of the Prodigall Sonne LVKE 15.11 Hee said moreouer A certaine man had two sonnes And the younger of them said to his Father Father giue mee the portion of the goods that falleth to me So hee deuided to them his substance c. AFter that the vncleane spirit was driuen out of the prodigall sonne and that he had left his lewde life hee returned not to his owne euill custome againe neyther did he giue the deuill a second entrance Wee read not that Dauid Mary Magdalen and Peter sinned anie more as they had done For why the remembrance of theyr former sinnes made them more watchful and wary 2. Cor. 2.11 Gen. 38.26 This parable dooth liuely represent vnto vs our excellent our decayed and our restored estate Our excellent estate in Adam in whom our patrimony was giuen vs in most large and liberall sort we being endued with holines and righteousnes being created after the image of God beeing furnished and adorned vvith all heauenlie gifts and graces and beeing furthered with all temporall blessings fit and conuenient for this life Our decaied estate through his wilful disobedience and manifold offences through our originall corruption and actuall deprauation our euill inclinations our disordered life behauiour and conuersation Our restored estate in our conuersion to GOD in true and vnfained repentance in a holy life and godly obedience as also especially in Gods great bountifulnes and mercy in calling vs in giuing vs repentance mollifying our hard harts by his heauenly grace and by his worde instructing vs daily in the course of godlines and especially by his powerful working in vs framing vs there-vnto and inabling vs to performe what soeuer is agreeable to his holy will and lawe whereby wee are dailie more and more acceptable vnto him Againe it sheweth vs what we are beeing left vnto our selues how easily wee are giuen to fall away from GOD. Nothing doth sooner bring vs to the knowledge of God and of our selues then our owne rod and misery Furthermore we see the happie estate of affliction in that it is a meane to bring vs to repentance and to the fauour of GOD. Lastly heere appeareth Gods great bountifulnes and infinite mercie toward sinners wayting for our repentance and reioycing at our conuersion and beeing more ready to forgiue then we to aske pardon Wherein this is a great comfort vnto vs that the infinite multitude of sinnes cannot remooue his mercy from vs. But to follow the text more naturally and in such order as it is layde downe before vs let vs consider these obseruations First that hauing receaued his patrimonie he went from his fathers house Secondly not onely frō his fathers house but into a farre country Thirdly what he did there He spent his patrimony riotously and wastfully Fourthly vvhat insued in those dayes There followed a famine Fiftlie the miserable estate of a sinner vnder the condition of the prodigal sonne feeding swine Sixtly the effectual conuersion of a sinner where-hence
in token of a thankfull mind for that good which I haue alreadie receiued by your publique painfulnesse both by priuate meditation and publique practise for the which the Lorde be praysed I haue made bolde to present this Booke vnto your Lordship not so much for patronage and protection which also I desire as in reuerend sort once againe to exhort you and to drawe you on to be mindfull of vs of the ministery and to remember my humble request heerein Concerning the Reader he may perswade himselfe that that doctrine shall most preuaile with his auditory that standeth vppon diversities of instructions leading the minde onward with a kinde of vâ—riâ—â—y delight And therefore I haue taken principall choyce in this sort as you see to set forth these parables with as 〈◊〉 apt notes as I could being furthâ—â—ed heerein by Gods help and assistance Wherein if there be any thing to be liked it is Gods dooing if there be any fault it is mine owne God grant that we all of the ministerie especially may proue to be wise virgins and that such as your selfe vvhich haue receiued fiue talents may well remember that these two twinnes vvere bone both together at one the selfe same time Honores et Onera Your Lordships as vnknowne yet praying God to prosper your labors to his glory and the good of the Ministerie S. I. Memoriae Mater Methodus ⋆ The seuerall deuisions of euery particuler Parable Of the vncleane Spirit Luke 11.24 This Parable may be deuided into these three parts following 1. First all of vs are subiect to the manifold temptations of the deuill who preuaileth in some more thou iâ— whersome 2. Secondly there is a tâ—â—â— when the deuill goeth out of vs eyther by Gods secrete grace or good counsell or true and vnfained repentance 3. Thirdly his wofull returne in them that are not watchfull and doe not theyr best endeuour to keepe him out when they are once free from his thraldome and slauery Psalm 125.5 Of the prodigall Sonne Luke 15.11 ¶ This parable setteth foorth vnto vs these foure things 1. The excellent estate of man beeing furnished with Gods blessings and graces in a plentifull measure vnder the description of the prodigall sonne hauing receaued all his patrimony 2. The decayed estate of man being left vnto himselfe and so falling from God and prouoking gods displeasure by his manifold offences and daily and continuall sinnes thereby working his owne woe and destruction 3. The restored estate of man through the mercy of GOD expressed in the great kindnes of the Father that went out to meete his sonne As also in the death and passion of Iesus Christ expressed by the killing of the fatte Calfe the best rayment the Ring and shooes and royall feast Whereof the prodigall Sonne is made pertaker by faith and repentance 4. Lastlie we ought to be so farre from repining and grudging at the saluation of sinners and theyr accepting into fauour that wee ought rather to reioyce beholding Gods great mercie and gracious and vnspeakable goodnes heerein All vvhich matters are set foorth by the declaration of diuers particuler circumstances as the Text doth afford The Parable of the Rich man and Lazarus Luke 16.19.20 c. ¶ In this Parable are set downe these fiue considerations following 1. First the example of a wicked worldling very loose and carelesse setting light by GOD and despising his poore neighbour 2. Secondlie the patterne of a godlie man submitting himselfe to Gods will in all his distresse and waiting for comfort and deliuerance according to Gods good will and pleasure 3. Thirdly the ioyfull estate of the godly after death beeing full of vnspeakable comfort and glory 4. Fourthly the lamentable estate of the wicked after death Wisd 5. 5. Lastly the Word of God beeing deliuered by the Prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed vvhich to our great good calleth vs vnto repentance and newnesse of life The Parable of the wounded man that came downe from Ierusalem to Iericho ⸪ Luke 10.25 ¶ Many apply this Parable to the decayed estate of man and howe hee is restored but by the circumstances of the text it seemeth rather to be wrested For heere is set downe a comparison betwixt mentall religion and outward profession the notable triall whereof is seene in the workes of charitie This parable may be deuided into these three parts 1. The deceauable opinion of Man that thinketh religion dooth consist rather in the knowledge of Gods will then in the workes of charitie I am chap. 1 27. Mat. chap. 5 20. 3. That heathen people as also those of a contrary religion excell true professors in the practise of good workes And so much the more because they put the hope of theyr saluation in theyr good deedes looking for a reward not of mercy but of desert The Priest and the Leuite went by and the Samaritane shewed mercie and of those tenne that were healed of the leprocie onelie one returned to giue thankes and hee was a Samaritan The vse and application of the Parable in the commaundement of our Sauiour Christ inioyning exhorting vs vnto the workes of charitie ¶ An other deuision of this parable ¶ This Parable may bee referred to these three heads 1. The vnmercifull disposition of most men and vvomen giuen too much to selfe loue 2. That there be fewe that haue care of the poore and of the misery of them that are distressed and that haue any fellowe feeling 1. Cor. chap. 12. verse 25 26 27 28. 3. That as it is Gods commaundement so there is nothing more acceptable to god and more commendable before men then to doe good to those that stande in neede Which is an especiall fruite of faith Of the vnmercifull Seruaunt that would not forgiue his fellowe Math. 18.21 ¶ In which example or parable these foure matters are to be examined 1. An exhortation to the mutuall forgiuenes of offences from the example of God daily forgiuing those that are far vnworthie 2. The ingratitude of the world toward God and theyr vnmercifull disposition toward theyr neighbour 3. The punishment of their ingratitude and cruell behauiour 4. The vse and application of the Parable ⧠The Parable of the faithfull seruant Math. 24.45 ¶ This Parable standeth vppon a twofolde description The first is of a painfull Minister whose properties are to be faithful wise looking for his Maisters comming And whose reward is that he shall be blessed that is founde so dooing As also that hee shall be made Ruler ouer all his Maisters goods The second is of a negligent Minister whose properties are that presuming of his Maisters long stay he waxeth altogether carelesse of his dutie And also behauing himselfe very vndiscreetly giueth himselfe to all licentiousnesse Whose punishment is that his expectation shall be deceaued and his hope suddenlie cut off Furthermore that his portion shall be with the hypocrites The greeuousnesse of which
affliction is patiently to bee indured and the parents are in the meane time to content and comfort themselues that in dooing theyr best endeuour they haue discharged theyr dutie Ezech. 3.19 For often times it falls out not onely to slothfull and negligent parents but also to those that are most watchfull carefull that they may haue chyldren wicked and vngodly farre differing from the disposition of the parents And the more worthy and godly the Parents are the more are they vexed with this affliction as Adam had Caine and Noe had Cham Abraham had Ismaell and Isaac had Esau and Dauid had Absolon Ammon Eh had Hophni and Phinehas and Samuell had sonnes giuen to corruption and bribery all which did greatly disgrace theyr Fathers houses stocke and linage In this prodigall Sonne although hee were so forgone yet God doth not vtterly forsake him but reacheth him out the hand of mercy sheweth him the means of repentance First in setting before his eyes his pouerty and misery and then pinching him with famine that by his rods chastisements he might draw him to newnesse and amendement Ose 2.9 And worthily hee began to want to whom the treasure of knowledge and wisedome and of the feare of God did seeme a matter so base preferring his own pleasures and the vanities of the world before it who had forsaken the high estimation of heauenlie wealth Hee that leaueth the well-spring must needes thirst and hee that departeth from treasure must needs want he that emptieth himselfe of honestie goodnes must needes come to nothing Hee began to want suffer hunger because nothing can satis-fie a prodigall minde and hee is woorthy to bee famished which will not feede of heauenly foode Where-soeuer Ioseph went there was plenty and where he was not there was scarcety enough So where God is there is no want and where his helping hand is not it is no maruell though all come to hauock ruine Three things are heere woorthy to be considered First that without God thereis nothing but famine and penury Secondly that nothing can satis-fie our soules but God Thirdly how in God onely not else-where men all other creatures finde all plenty and aboundance Psal 34. The Lyons want â—â—â—d suffer hunger but they that feare the Lord want no manner of thing that is good psal 23. The Lorde is my Shepheard therefore can I lacke nothing And there is no Prince nor Potentate in the worlde that can say so For the greater theyr estate the greater theyr expences and vpon infinite expences come great wants Onely the godly mind which hueth in a contented estate hath this sufficiencie The sheepe ouer whoÌ„ the deuill is shepheard haue noysome hearbes to feede on and venomous water to drinke which secretly infect vnto death For honours pleasures and riches bring destruction to the soule of a sinner they deceiue vs of eternall life and keepe vs farre from it He that is sicke of the Dropsie is still athirst and wealth and pleasure still call for more psal 145.15 The eyes of all waite vpon thee ô Lord and thou giuest them theyr meate in due season Coniurers can sette aboundance of dainty â—eates before thine eyes but if thou touch to tast there is nothing but onely the deceit of the eyes which for a time they can wonderfully delude So the deceauable worlde can perswade her followers that all her gyfts are of great waight and that they are sufficient to satis-fie our desire to the vttermost but in the end they prooue to bee vaine more vnconstant then the wind and lighter then vanitie it selfe And this is a most true cause why sinners can neuer bee satis-fied and finde them-selues contented Hee that is a Husbandman woulde be a gentleman a gentleman a squire a squire a Knight a Knight a Lorde a Lorde an Earle So are all the desires of the world they stirre vp hunger but they neuer satis-fie hunger or quench thirst Therefore the prophet truly speaketh of such Yee haue eaten and haue not enough ye haue drunke and are thirstie ye clothe you and are not warme he that earneth wages putteth the wages into a broken bagge The water that was poured about the Altar was burnt vp 1. Reg. 18. Ionas gourde withered so in all the pleasures profits in the world there is a worme ingendered within them â—hat dooth consume them The more thou hast of this worlds goods the more doth the fire of thy desire breake forth into a flame as if thou shouldest endeuour to put out fire with oyle Secondly nothing can satis-fie our mindes but God as the prodigall Sonne was neuer quiet in mind vntill he returned vnto his Fathers house There is no ioy or perfection but in God As God speaketh by the mouth of the prophet psalme 81. Open thy mouth wide and I shall fill it After that God did commaund vnto the people the keeping of his commaundements he willeth theÌ„ to opeâ— their mouth wide he will fill it Which is not meant of the mouth of the body which a little may fill but of the contentation of the soule which is not easily satisfied The soule beeing made to the image of God must then be in his best perfection when God doth begin to renue it In God onely is sufficiency rest quietnesse and perfect ioy without GOD there is nothing but greefe and perplexity of minde which increaseth and multiplyeth while wee make that account of the world as wee doe seeking our rest and chiefest solace therein That vessell which is put into the vvater is very light but being taken out is very heauie So so long as thy minde doth rest in God all thinges are comfortable and ioyfull but when it is plunged in worldly desires all things seemeâ—â—d and sorrowfull The vngodly beeing weary in seruing the worlde are most combersome vnto themselues hauing a clogged soule and a heauy conscience For honours wealth pleasure they haue not so glistering a shew but they haue as many dangers ioyned with them The godly in theyr chiefest perplexities miseries and distresses haue rest and ioy in God who filleth their harts with great cheerefulnes wheras without God there is neither peace of conscience nor any other true comfort The bodie can take no rest beeing straitned in a narrow roome and all the worlds delights are too strait for a godly soule for it desireth to bee inlarged with that freedome which commeth from God euen as the byrde which is fed with daintie meate in a cage makes more account of further libertie although hee be destitute of dainties Moses beeing in Pharaos Court could not so well serue God as when hee vvas quite cleere from it Seeing theÌ„ there is no rest in these worldly matters turne vnto God and make a better choyce a happier change When God made man hee rested from all the workes which hee had made so did he not rest wheÌ„ he had made other creatures Seeing
we may grow in dislike of theÌ„ which is a token of his fatherly goodnesse Hoseâ— 2. The foolish man hath said in his hart I wil goe after my louers which giue me my bread and my water my wooll and my flaxe But the Lord in merty saith I will hedge thy way with thornes that thou shalt not finde thy pathes Though she follow after her louers yet shall shee not come at them though she seeke them yet shall shee not come nigh them Then shall she say I will goe and returne to my first husband Now she did not know that I gaâ—â— her her corne and wine therefore will I returne and take away my corne in the time thereof and my wine in the season thereof and will recouer my wooll my flaxe lent to couer her shame And nowe will discouer her lâ—w dnesle in the fight of her louers no man shall deliuer her out of my hand I will also cause all her mirth to cease Afterward I will allure 〈◊〉 and bring her into the wildernesse and speake freendly vnto her What place of Scripture more significant to set forth this matter in hand The Lord â—ath hedged vvith thornes the way of that foulâ— that departeth from him as this prodigalb sunne is pinched with famine penury that went from his fathers house Wherefore he resolueth to goe to his former friendes where he was farre better before as this pindig all sonne comparing his former alâ—â—â—dance with this preâ—ent want went and remined The dog when her is hungry looketh vp to his maister waiting when â—eo will cast him somwhat to care and been a full begins to play the wanton so for these transitory things of this world we cal to God and when our turne is seued then eâ—ther we play rioâ—â—or goe wandâ—ing from God How profitable therefore in follow affliction and labour which make vs returne againe The great famine hunger which the sonnet of Iacob felt was the cause that they founde out their great friend Ioseph and that their Father might receiue great ioy for the recouery of his lost sonne and that they should confesse their fault say Worthly â—â—o we suffer these things which sinned against our brother did not consider him in his misery Gene. 42. As thys prâ—dâ—gâ—ll some returned 〈◊〉 his Father so his father first did giue him this grace that he might returne opening the eyes of his mind and soule that hee might knowe his offenceâ— and hate the sin considering the great misery that should far vpon him if he did it noâ— This made him lift vp his soule to God as Nabuchadnezzer did after his seauemyâ—râ—s banishment among the wilde beâ—stes Then he rose and find I wil goe to my Father calling his former life to remeÌ„branâ—â— sorrowling therefore purposing afterward most fled fastly to amend For they that resâ—â—ue to continue in sinne are not yet â—lsem Awake from sinne thou that sâ—eâ—pest and â—â—llâ— west in sinne and stand vp froÌ„ death 〈…〉 He wisely consideâ—eth all 〈◊〉 〈◊〉 〈◊〉 ces I am his somâ—e they are but hirelings I do not onely hunger but am almost farm sâ—ed they haue plenty I am one and they many though I haue offended yet my father is pittifull My former life hath not beene so bad but by Gods grace I may amend come into sauour againe Which is well wooâ—â—y the noâ—ng for many see theyr saâ—lâ—e are sorry and repent them and yet through the want of the hope of Gods mercy and forgiuenes fall into despane It had beene no coÌ„fort to say I perish with â—aâ—â—â—e vnlesse hee had raised vp himselfe to thinkâ— howe many hirelings were in his Fathers house whoÌ„ he fed to the full so great was his bounty and goodnesse Iohn Bapâ—â—st threatned hell torments to sinners but yet raised them vp with comfort of forgiuenes hope of Gods mercy Behold sâ—â—th he the lamb or god which takeâ—â— away the sins of the world Peter wheÌ„ he had sharply rebuked the Iewes for Christes death doth exhort euery one to repentance and to be baptized Acts. 2. Paul being sâ—â—â—â—en blind was willed to rise to goe into the city there he should know what he should do Acts. 9. After Peter had forswoâ—ne Christ wept bitterly he heard of this comfort Tel Pâ—ter also that christ is risen Mar. 16.7 Two things are heere apparant the acknowledgement of sinne and the mercie of God feare and hope Both come from God by the one he casteth vs downe by the other he raiseth vs vp againe Considering the hirelings this whetteth on his miserie and moueth vnto repentance in that his estate is farre worse then the hirelings I had almost said then any mans else Preferriâ—â— the worst before himselfe and desiring but the lowest roome in the house of God aâ— the prophet Dauid mourneth that hâ— coâ—ld not com into gods presence seeing the sparrowe buildeth her nest by thy Altarâ—â—o Lord Hee thinketh himselfe vnworthy to aspire to a high roome Many of Gods children haue spirituall and temporall comfort enough and I want am like to perâ—ish There are many in godâ— house which serue God rather for feare of punishment then for the loue of GOD. But bâ—tter it is to bee a seruaunt in Gods â—â—â—se then to bee a Prince in the worlde The greatest part seeke after goods and riâ—â—â—â— do iâ—â—â—â—race but Lord graunt vs thy 〈◊〉 thy fauour and thy grace psal to And if GOD be so gracious and bountiful to them that serue him for feare how much more tender care will hee haue ouer his owne children whose hope hee will not make voyde not leaue their good deedes vnrewarded I will rise and goe to my Father In that he saith he wil rise he sheweth that he was falne seeing none can rise but they that are falne In that he saith he will goe vnto his father he thereby confesseth hee went farre away from him Calling him his Father hee maketh it euident that since his departure hee hath beene in the hand of a Tyrant Heereby wee also perceiue that a sinner can finde no comfort refuge but from him whom he hath offended Finding no rest but rather great dangers in that course of life for the choyce whereof hee forsooke God now he decreeth to return to God in whom onely is his lyfe and his hope The soule beeing made to the Image of GOD can be satis-fied with nothing but God Therefore the prophet Dauid saith What haue I in heauen or earth that I desire in coÌ„parison of thee If a ghâ—tton haue a little meate set before him he sayth What is this for mee In like sort the prophet saith psaâ— 16. All things in the world are nothing to him I shall be satis-fied when he shal appearâ— in his glory perfect beauty But wherefore doe wee desire so much the goods of this world and hauing obtained them why doe wee sette so little by them because aboue all these the
then the Maister God hath made all these earthly things for the body and the body for the soule the soule for himself that it might learn to know him loue honour reuerence him I wil praise the lord alwaies saith the prophet psal 33. and my mouth shal be ful of his praise Man throgh sin is dumbe and cannot prayse God I haue finned before thee that is in the inward receit of my soule where-into no mans eyes can pierce but onely God aboue many more hainous are our offences thē are openly known to the world As the prophet saith psal 50. Against thee only haue I sinned done this euil in thy fight He lay with Bathshabe secretly and more priuily did hee conspire the death of Vriah yet was it not so secret but it vvas most manifest to God there were fewe or no witnesses but onely God and his conscience Euery sinne before God is rather esteemed from the inward hart then from the outward worke For out of the hart come adulteries murders the like Mat. 15. And that thou maist know that Dauid finned priuily Nathan said from GOD Thou hast doone this in secrete but that which I wil doe in punishing thy sin shall be before al Israel Ananias Saphira finned before God We commit those things before God which we would be ashamed to doe before a prince or noble man yea before any meane man I haue finned before thee ô Lord my God what small account haue I made of thee howe little haue I regarded thee I shoulde haue considered that thou didst looke vpon me behold my doings that althogh I was much long prouoked by my sinful flesh yet the remembrance of thy presence authority scuerity in punishing should haue restrained mee Is God blind that he cannot see our offences psal 94.9 Eccl. 23.18 He. 4.13 nay our blindnes is lamentable which cannot see our blindnes is lamentable which cannot see our owne misery vntill it be almost past remedy and we in a maner brought to despaire as our first parents in paradice and Iudas after he had betrayed Christ The wicked Iudges that woulde haue defiled Susanna woulde not behold heauen Although sinners beleeue that God knoweth all yet they suspect that he is not offended with their sins or els they flatter themselues thinking that they shall escape scotfree because GOD dooth forbeare to punish them The forbearing of GOD which should prouoke thē to repentance dooth harden them in theyr sines That the eyes of God cannot be blinded let vs heare what the Word of God doth say to this intent 1. Sam. 16. GOD seeth not as man seeth for man looketh on the outward appearance but God beholdeth the hart psalm 7. The righteous God tryeth the very harts and raines He fitly aptly saith that God searcheth for the smallest things that are cannot escape his sight he searcheth diligently as it is said of the vvoman that swept her house lighted a candle to finde her Iost groate The knowledge of God diueth into the bottome of the great deepe Ecclus. 24. so that that which neuer man sawe is manifest vnto him Let no man think his sinne to be vnknowne neither let him say with the wicked Iudges The Orchard doores are shut and no man seeth vs. The Iudge of all the world seeth thee before whose iudgement seate thou shalt stand Many are like the foolish beast which hauing his head hid thinketh all his body hid to Although we see not God ye God seeth vs is about our paths God willed Ezech. chap. 8. to dig through the hole of the wall that hee might see the abhominations of the house of Israell Then he said vnto me sonne of man hast thou seene what the auncients of the house of Israell doe in the dark euery one in the chamber of his imagery for they say The Lord seeth vs not the Lord hath forsaken the earth I haue sinned before thee so impudent and shamelesse was I like a beast before thee neither cōsidering thy secrete knowledge nor fearing the power of thy manifold punishments for diuers are the waies which thou vsest to punish offenders I haue finned before thee for thou onelie knowest my secrets Man doth not see the hainousnes of his sinnes till God do open his eyes The deuill blinded our first parents eyes to make them beleeue they were gods but when God opened theyr eyes they appeared to themselues to bee most miserable creatures and to be ashamed of themselues and their own nakednesse I haue sinned plenty made him wilde and vnciuill and like to a brute beast that hath no vnderstanding beeing altogether disobedient and vnruly therefore came this misdry wel vpon him as a fit meane to bring him to repentance So fit it is that God by great extreamities should violentlie breake our vnrulie nature and that miseries and despaire shoulde pull vs downe vppon our knees whom no other remedie can tame And happy is that distresse vvhich constrayneth a man to amend his cuill life Thys tenor and forme of speaking vnto his Father no eloquence or art of Rethoricke had put into thys young mans mind but his owne conscience beeing greeued and displeased with it selfe and yet not vtterly conceauing an extreame ill opinion of his Fathers goodnes For Gods mercie is not truly receaued till harty repentance become an humble suter which hath all his ground of cōfort in the hope of Gods mercy And the confession of our sinnes ought alwayes to be according to the nature of the offence Psal 32 5. if publique then publique confession if otherwise betwixt God and thy conscience I am no more woorthy to be called thy sonne make mee as one of thy hired seruaunts This is one effectual note of repentance when we are perswaded that we shall not be refused of our heauenly Father but that wee shall obtaine mercy and forgiuenesse although vvee be altogether vnwoorthy Though I am not worthy to be one of thy houshold vouchsafe me to be a hanger on Vnworthy hee was to be called his sonne because by sinne hee had many wayes defaced the Image of God and now beeing farre vnlike vnto him By sinne hee made himselfe the seruaunt of the deuill and of sinne For of whom-socuer a man is ouercome euen vnto the same is hee in bondage 2. Pet. 2.19 Thefore I confesse my selfe vnworthy of fauour or to be vouchsafed the name of a Sonne humblie request that I may bee as one of thy hired seruants So that prudent woman Abigaell knowing that Dauid requested her to wife 1. Sa. 25.41 saith Behold let thine handmaid be a seruant to wash the feet of the seruaunts of my Lord. The Centurion said I am vnwoorthy thou shouldst come vnder the roofe of my house And for this humble cōfession Christ praised the Centurions faith granted his request Luke 7.8.9 Depart from me saith Peter for I am a sinfull man Yet none more worthy then they
and not your garment so likewise allthe Prophets The first degree therefore is to call himselfe to better remembrance A second degree is to compare together the losse the gaine the good things we haue lost the euill which we haue falne into therefore he sayd Howe many hirelings are in my Fathers house c. The third degree in to rise and to raise himselfe vp and with a stedfast purpose to returne vnto God to confesse thy sinnes as this prodigall sonne did effectually And when hee was yet a great way off his Father saw him had compassion on him The eyght matter worthy of our consideration in this parable is the infinite mercie of God which is not ouercome by the multitude of our sinnes to remoue all despaire vvhere-into we are most easily readie to fall Behold a patterne of the gracious mercifulnesse of God who hauing iust cause to be angry yet when he saw this lost son turned his anger into pitty and compassion The Vulture seeth a carkasse a far of then flyeth vnto it then ceazeth vppon it and lastly feedeth therâ—on Christ saw this prodigall sonne a farre off in the region of sinne for health and saluation is farre from sinners vntill it please GOD to make it neere Hee saw him with the eyes of pittie and compassion as he looked vpon Peter after he had thrice denied him God dooth not looke when wee will returne vnto him but rather doth preuent vs with his mercy and grace Therefore it is no doubt but that when wee doe repent GOD dooth receiue vs into his fauour And if men which by nature are desirous of reuenge which stand too much vppon theyr owne authoritie yet through a fatherly kinde of affection forgiue the great offences of theyr sonnes yea of theyr owne accord vvill endeuour to seeke after them shall wee thinke that God is or will be more hard to vs whose goodnes is infinite which far surpasseth all the kindnes that an earthly father can shew Esa 65.24 Before they cry I wil heare them psal 32.5 I saide I will confesse vnto the Lord my vnrighteousnes thou forgauest the iniquitie of my sinne It is the mercy of the Lord that wee are not vtterly consumed as the prophet Iere. speaketh When he was a farre of that is when he first purposed to return vnto the Lord. So soone as hee had a minde to be made whole euen before hee made his moane vnto Christ or knew what Christ was this most louing and gentle Father friend and Sauiour made him whole and bad him sin no more least a worse thing might befall him And here is fulfilled that which God speaketh by the prophet Esay chap. 65. It shall be that ere euer they call I shall aunswere them and while they are yet but thinking howe to speake I shall heare them He did behold him as Dauid desired psalm 25.17 Looke vpon mine aduersitie and misery and forgiue mee all my sin God hath great care ouer the godly euen when they goe astray from him neyther dooth he straight-way cast them off The prodigall sonne coulde not returne nor once conceiue so holy a desire vnlesse God had looked vppon him with a most gracious aspect 2. Cor. 3.5 The image represented in the glasse cannot lift vp the eyes vnlesse he whose image it is doe first looke vp Therefore that thou must lyft vp thy eyes to heauen thou hadst neede that God whose image thou art shoulde first looke down vpon thee from heauen and cast the eyes of his mercy vppon thee that thereby thou maist be drawne to lyft vp the eyes of thy minde to him that looketh vpon thee For vnlesse hee doe first by a speciall influence looke vppon thee thou canst neyther looke vpon him nor be conuerted vnto him Thou canst not rise and goe vnto him vnlesse he mooue thee and leade thee or inforce and drawe thee As our Sauiour saith No man commeth vnto me vnlesse my heauenly father draw him Ioh. 6. Wherefore the spouse in the Canticles acknowledging his secret power most friendly operation prayeth saying chap. 1. Draw mee after thee wee will runne after the sauour of thy sweet oyniments If thou doost not draw mee I cannot come after thee So the prophet Eze. chap. 2.2 When God commaunded him to stand vpon his feete the spirit entred into him set him vpon his feete for vnlesse the Spirit of the Lord had holpen him hee could not haue flood by himselfe Lam. 5.21 Turn thou vs vnto thee ô Lord and we shall be turned So fist he be held Peter and after he wept bitterly The psal 104. speaketh of God ver 32. The earth shal tremble at the looke of him if he doe but touch the hills they shall smoake This is he which bringeth the lost sheep into his fold who onely doth heale our infirmities and hath mercy on our iniquities This is he onely of whoÌ„ Iob speaketh chap. 27. God hath mollified my hart and the Almighty hath put my soule in bitternes God onely doth giue repentance For as Saint Paule saith It is the gift of God 2. Tim. 2.25 When he willeth vs to instruct with meeknes them that are contrary minded proouing if God at anie time will giue them repentance that they may know the truth So that the mercy of God is necessary not onely in the worke of repentance but before wee doe repent According to that in the psalm Thy mercy ô Lord shall preuent me All our endeuours are not sufficient to iustifie vs 〈◊〉 to reconcile vs vnto the lord Iustification but that which is wanting in vs the Lord most bountifully dooth supply Some vvorkeâ— pâ—â—â—yning vnto our iustify cation are onely vvrought of God yet must not we be dile but doe our best endeuour For as that body is dead vvhich hath not motion and stirring so that fayth is not so effectuall which wanteth good works Some vvorkes of GOD goe before our instification vvhich doe not requite eythâ—r our consent or our helpe and furtherance Of vvhich sort are Predestination Election and Calling to knocke at the doore of our conscience by his secrete and most gracious inspirations Betwixt these wherby our iustify cation is begunne ended there are other middle works concurrent as Fayth Hope Charitie Repentance Practise of a godly life which require also our endeuour The free gift of Gods grace and an abilitie to perâ—â—â—â—â— good-vvorks is onely Gods gyft which be doth most largely graunt to them which are obedient to his holy calling When he was a farre off his father sawe him and had compassion on him therefore the forgiuenes of our sinnes and our iustify cation is onely ascribed to his mercie And that thou mayst perceiue howe ready God is to forgiue finners to help to fauour them therefore it followeth in the Text. He ran and fell on his neclâ—e and kissed him In his foreknowledge â—unning and embracing him his great clemencie and mercy is
apparant His Father dooth not debate the case with him doth not chyde and threaten him but straight-way dooth embrace him VVherefore they gather foolishly heere-hence that say gods mercy is not ready for sinners till they by repentance prouoke him there-vnto Heare say they our heauenly Father is set forth to be most easie to forgiue but not before the the sinner doe purpose to returne therefore God dooth not vouchsafe any his famous before they seeke it True it is that the sinnen may obtaine pardon forgiueries that it is most requisite that he should be toucht with sorow of conscience wherby he may be displeased with himselfe but it followeth not therefore that repentance which is the gift of God should haue his first beginning of mans owne motion And in this sort farre vnfitly is an earthly father compared vnto God for it is not in mans power by the secrete instinct and working of the holy spirit to renue and alter and change the hart of a sinner and of a stony to make a fleshly hart Eze. 11.19 and 36.26 But the question is not heâ—re whether man being conuerted of himselfe returne vnto the Lord but vnder the person of an earthly father Gods mercie is coÌ„mended and his readines to forgiue The grace of God which hastneth speedily worketh requireth no delay As the nurse seeing the weak child to set forward to go doth presently run to stay him So dooth God help those by his grace to begin and continue in godlines of life whom he hath framed therevnto Iob. 14. Thou shalt call me and I shall aunswere thee thou louest the worke of thine owne hands The mercie of God is not slowe to them that trulie repent As soone as we being toucht with sorrow call vnto him for mercy and forgiuenes he openeth the wings of his mercie to receiue those that flye vnto him that they may returne into his fauour and be reconciled vnto him How-beit it falleth out most backwardly that the more diligent God is to doe vs good the more forward are we to all euill and slow to goodnes How hasty were the Israelites to giue theyr iewels and earings to the making of a golden calfe and to bad purposes we are liberall enough if not too prodigall But who is there that to the releâ—â—e of a poore man would giue his ring off his finger or golde out of his purse nay scarce a poore penny and what small helpe is a penny Vpon whores and harlots most vngodly we consume great wealth but vppon our poore kinred wee are loth to bestowe the least helpe Vertue calleth vnto vs commaundeth vs and wee are fast asleepe and heare not Vice and wickednes dooth but becken and hold vp the finger wee run most speedily We are hastie to doe euill but slow to good works He fell vpon his necke VVhereby is declared not onely Gods loue but his great care in preseruing guiding and gouerning of them which turne vnto him he doth cherrish and embrace the repentant sinner with both his armes of mercy loue and compassion His lest arme is the forgiuenes of sinnes and his right arme is the promise of glory and euerlasting life According to that of the prophet Hosea 11.3 I led Ephraim as one should beare him in his armes I ledde them with cordes of a man euen with bands of loue and I vvas to them as he that taketh of the yoke from theyr iawes And kissed him Which signifieth the infusion of his heauenly grace pouring forth the greatnes of his affection shewing the effect of his heauenly bounty and goodnesse toward a penitent sinner By these sencible matters of embracing and kissing more high and heauenly things are meant By the kisse is meant the perfection of grace because a kisse is a signe of perfect reconciliation good will peace and loue therefore it is set in the last place Great is the gracious fauour that God sheweth to man-kinde The manifold mercies of God for if hee should straight lie deale with the most godly he should find matter enough to condemne them But so excâ—eding is his mercy compassion that hee presenâ—eth sinners calleth backe those that flie froÌ„ him gathereth together those that are disperced deliuereth them that are readie to perrish quickneth those that are dead in sin iustifieth them whose deserts haue been farre otherwise rebuketh those that are negligent stirreth vp those that sleepe in sin raiseth vp those that are falne instructeth those that are ignorant bringeth back those that are gone astray embra-braceth them that returne and keepeth preserueth theÌ„ by all means possible Who soeuer therefore doth duly consider Gods mercy compassion hath no cause to distrust and to fall away from God but rather to be coÌ„forted with hope of pardon Why therfore ô sinner dost not thou depart froÌ„ sin seeing that thou maist bee graciouslie receiued For at what time soeuer a sinner doth repent him of his sin I wil put out all his wickednes out my of remeÌ„brance saith the Lord. Howe ready is Gods mercy toward thee that hee may graciously receiue thee and crowne thee also with honour Come out then out of thy prison into this place of liberty if it be possible that thou canst wind thy selfe out of the slauerie of sin thou shalt finde thy Sauiour vvith his armes wide open most louingly and graciously to receiue thee and also to prepare thee an euerlasting dwelling place in heauen after this wretched life and that more princelike theÌ„ any king in this world doth enioy Feare not little flock contemptible base despised in the world for it is your Fathers pleasure to giue you a kingdome Why doost thou not stirre then from sin beeing almost ouer-whelmed why doost thou stand in dirt and mire when thy feet may goe vpon cleere ground Some Father woulde haue taken vp his prodigall child very sharply corrected him seuerely hee woulde haue called thys spend-thrift to account how he had spent his goods how he had wasted his patrimonie where he had beene so long as a vagabond But beholde the great compassion of the father of this prodigall sonâ—â— resembling Gods mercy to a desolate sinner He dooth not aske account of him where hee was or how hee had wasted his substance he doth not reuile neither doth he handle him sharply but with a most mild ioyfull countenaunce and a louing behauiour goeth out to meete him embraceth kisseth him and maketh great ioy O inestimable loue infinite charitie goodnes vnspeakeable VVhat minde is it that would not burst forth in teares what hard hart is it if it were harder then the Adamant which would not be mollified and relent at so great kindnes and curtesie offred Returne therfore vnto the Lord who art farre off from him it is his desire a sinner should liue he would not his death how head-long and voyde of reason then is he that will refuse life and take hold of death
O Lord breake all our stubborne harts and make vs to sigh grone vnder the most heauy burden and waight of sin who are maruailously loden yet thinke our selues in great ease and at great libertie Make an end of thy sin and looke vp to God who will ease thee For when thou night and day doost thinke vpon nothing else and doost set thy selfe to nothing else but to offend and displease God he dailie hourely heaping vpon thee a thousand meanes of his mercy waiteth for thy returne and daily looketh for thy happy repentance The happy remēbrance whereof did make this prodigall sonne to say Father I haue sinned against heauen before thee and am no more worthy to be called thy son Great sinnes great griefe but a short confession and this is a waightie poynt of repentance when with the sence the feeling and remorce of sinne is ioyned both sadnesse and shamefastnesse And where there is not this sadnesse and shamefastnes the sinner can neuer returne to goodnes Therefore there must goe before repentance a holy anger and inward griefe and discontentment that wee haue displeased God For following our owne wayes we grow to great forgetfulnes but returning vnto God then are we brought to true remembrance Truly did the Apostle S. Paule speak 1. Cor. 15.9 I am not worthy to be called an Apostle because I persecuted the Church of God ioyfully remembring gods mercy and his own happy returne For the more graciously the lord doth visit a sinner with his mercy the more deeply doth it sink into the hart of a true penitent sinner the more doth he hūble himselfe before God the more greeuously doth he accuse his owne wicked nature and disposition The more cleerly that he doth perceiue Gods mercy and compassion and doth behold his maiestie holines comparing there-vnto his own vn worthines ingratitude frowardnes and his most sinfull inclination the more doth he detest the same the more plainly doth hee confesse his fault All vvhich matters when the prophet Esay did euidently behold hee cryed out of himselfe chap. 6.5 saying Woe is me for I am vndone because I am a man of polluted lyps Iob also 42.5 saith I haue heard of thee by hearing of the eare but now my eye seeth thee Therefore I abhor my selfe and repent in dust ashes When the Apostle Saint Paule savve so much in him-selfe Rom. chap. 7. he cryed out O vvretched shooes on his feete Heere commeth the ninth matter to be intreated of namely the great solemnitie that God all the holy Angels do make at the conuersion of a sinner His Father doth not speake any thundering words of crueltie nor threaten to beate him or to cast him off nor to cast him in the teeth with his bounteous goodnes shewed vnto him neyther doth he lay vnto him his going away nor burden him with his gluttony or other abhominable poynts of lyuing he remembreth none of all this geare he doth so greatly reioyce that he hath got his Sonne againe The Son thought himselfe vnworthy the title or name of his son yet the father restoreth him to his old state and degree againe The sonne doth vtterly condemne himselfe and the father doth absolue and quit him The sonne did cast himselfe downe to be a seruaunt and the father setteth him perfectly againe in his old state dignitie Him that had cast him selfe into the bond seruice of abhominable maisters that is the filthy pleasures of the body him did his father vouchsafe to embrace in his armes to him that had deserued to bee scourged vvith many a sore stripe is giuen a kisse for a token of perfect loue and attonement Happy is that sinner whō the Lord vouchsafeth to kisse and embrace because he confessed his sins and refused the name of a sonne for that in his conscience he knew himselfe faulty there was brought forth the best robe and restored vnto him How-soeuer hee hath behaued himselfe saith his Father my son he was he hath beene dead and nowe is he called to life againe For sin is the death of the soule and hee runneth toward death which leaueth and forsaketh the Authour of life Hee leaueth and forsaketh the Authour of life whosoeuer is in loue with the things of this world for the worldly pleasures are farre wide from Gods schooling And such a one is reuiued againe as dooth repent and reforme his sinfull life He was lost without any hope euer to be recouered againe if he had be one left to himselfe howbeit he was found and gotten againe To depart away from the fathers house is to perrish for out of the same house there is no health The Father speaketh not to the Son but to the seruaunts he that repents prayes for Gods goodnes receiueth no aunswere Nowe when I passed by thee and looked vppon thee behold thy time was as the time of loue and I spredde my skirts ouer thee and couered thy filthines yea I sware vnto thee and entred into a couenaunt with thee saith the Lord God thou becammest mine Then washed I thee vvith water c. Thus doth our heauenly father not onely forgiue our sinnes in burying putting quite out the remembrance of them but also hee restoreth vnto vs those gyfts which we had lost As he dooth depriue vs of them and take them away punishing our vnthankfulnesse thereby and driuing vs to shame by the reproch of our nakednes Now by these tokens of Gods loue the true and effectuall forgiuenes of our sinnes is signified The father willeth the seruants to bring forth the best robe and giueth no time of delay for in this case delay breedes danger When a sinner in this sort dooth recount his manifold offences Despayre and is vexed with the torment of conscience it is high time to yeeld help for feare least through despayre he be cast away There is no stay betwixt forgiuenes of our sins and Gods grace and fauour The health of the body is not recouered but by little and little because the matter is not of so great waight but the distressed estate of the soule must be releeued with all speede that may conueniently be offred and affoorded When the body is sicke wee are meruailous diligent to haue health yea if it bee but the head-ache we can suffer no delay seeking for helpe and calling for Phisitions according as our power and abilitie vvill stretch So after our sinne committed we shoulde be as hasty to rise and to repent Repentance but heerein euery little excuse stayeth vs backe and wee are content to delay thys time of our conuersion a great deale longer then we should so much the more beeing intangled in wordly affaires and altogether drowned in forgetfulnes In so dooing thou loosest the practise of good workes and art troubled for want of the peace and quietnes of conscience Againe thou knowest not hovve suddainelie thy lyfe shall be taken from thee The humble
people had offended the Lord said vnto Moses Goe downe thy people haue committed a great sin And Moses likewise vnto the Lord O Lord let not thy wrath breake forth against thy people vtterly to consume them Therefore nowe if thou pardon theyr sin thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written He was dead and is aliue againe And such is the estate of those that depart from God that they are counted for dead and lost but when they returne to God they liue againe For repentance it is that makes the way to Gods mercy of which mercie we take hold by faith but yet wee are not capable of that mercy vntill wee displease our selues Through sin coâ—meth death For death is the wages of sin Rom. 6. In that we are â—ecouered from sin and death it is Gods mercy as the prophet Ose speaketh chap. 13. O Israell one hath destroied thee but in me is thy help Where had Ionas beene or what had become of him if God had not thought of him in mercy and brought him to comfort againe The benefits that GOD daily poureth downe vpon vs shewe that our destruction commeth not from him but wee our selues are the workers of our owne ouerthrow And when we are restored we are to reioyce of Gods mercy and goodnes c to accuse condemne our owne wilfulnes froward stubborne nature which so rebelliouslie is set to contrary Gods commaundements and holy will and law By this parable sinners are to behold an assured trust in Gods mercy that they may learne to repent and to yeelde themselues to Gods calling Also those that stande may learne to feare God and not to contemne poore penitent sinners but let them feare Gods iudgements there-withall acknowledging Gods mercy for forgiuenes of sinnes that euen they also may obtaine saluation through Iesus Christ Who was therefore sent of God the Father into this world to saue sinners 2. Tim. 1.15 For God hath not sent his Son into the world to iudge the world but that the world by him should be saued Ioh. 3.17 The Father of this prodigall sonne had more ioy in the recouery of his sonne then in the losse of that great wealth and substance Vnder the example of the Father pleading in the behalfe of his prodigall sonne is manifestly declared howe Christ aunswereth for sinners becommeth theyr Patron Aduocate and defender that we also may learne to humble our selues to the release and helpe of sinners to be gracious louing and modest to all and to be well inclined euen toward our very enemies which continually murmur speak ill of vs. Which thing if thou shalt frame thy selfe vnto doe thy endeuour to the best of thy power thou shalt liue in peace both with God and man haue the loue and good will of all and after this life ended thou shalt be pertaker of eternall ioy Amen Soli Deo laus et gloria et gratia The Parable of the Rich man and Lazarus LVKE 16. There was a certaine Rich man which was clothed in purple and fine linnen and fared well and delicatly euery day THis parable setteth foorth vnto vs the wofull estate in time to come of vnmercifull rich men in this world for they are worthy to haue all mercie denyed them which when they vvere requested there-vnto yet shewed no token thereof In this parable are set downe these fiue considerations following First the example of a wicked worldling very loose carelesse setting light by God despising his poore neighbour Secondly the patterne of a godly man submitting himselfe to Gods will in all his distresses and waiting for comfort and deliuerance according to Gods good vvill and pleasure Thirdly the ioyfull estate of the godly after death being ful of vnspeakable comfort and glory Fourthly the lamentable estate of the wicked after death Wisd Lastly the word of God beeing deliuered by the prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed which to our great good calleth vs to repentance newnes of life The Euangelists haue not disposed all things in order but haue set forth the effect of Christ his exhortations so farre forth as vvas needfull to the edification of the Church And in this parable our Sauiour doth shew what shall be come of theÌ„ hereafter which hauing no regard of the pore giue themselues wholy to their pleasures in the meane time suffering the poore to hunger and starue while they might relieue them Although it seeme to some a plaine parable yet it is more likely it was a thing doone because the name of Lazarus is put to The effect of this parable is to with-drawe vs from the abuse of our wealth and riches and to perswade vs vnto bountifulnesse and liberalitie towarde the poore For whom would not the lamentable and of the Rich man feare in time to make them learne to be mercifull to the poore The rich man is heere set downe without any mention of his name because god raketh no care of the wicked nor remembreth their names We are willed to make vs friendes of our riches not by purchasing Lands but by giuing to the poore that when we shall want as the poore now doe then they may receiue vs into euerlasting habitations And by this example he perswadeth vs that we doe not neglect or forget or disdaine to giue almes For who would not these words tenisie Sonne remember that thou in thy life time receiuedst thy pleasures and like wife Lazarus paynes now therefore is he comforted thou art tormented This is a in of trailous change and a miserable alteration to see any but the other day to fare daintily and to goe brauely after a while to be tormented with thirst to be naked and spoyled of all helps In this sort shall the vnmertifull rich suffer hunger and thirst when as they that haue serued GOD and liued in his feare shall want no manner of thing that is good By the rich man is signified not onely he that hath great wealth but that hath wise children dieâ— for ualities in aboundance Whose estate Iob doth liuely describe chapter 21. And these are they vvhich banker euery day 〈◊〉 Iobs wastful children But if you consider the estate of the poore all things are quite coutrary And the end theyr death doth shewe all or rather theyr estate which shal be after death which maketh the godly that were miserable in this life to be then most glistering and glorious and the rich which in this life liued as Kings and Emperours and were vngodly withall after death to be in farre worse account then the lowest pages the basest vassals and the vilest and poorest beggers on the earth Yea full gladly vvould they change if it vvere possible on this condition that they might returne againe from death to life It is not theyr riches that bringeth them to this
boast of the name of a Christian and not to shewe the practise thereof in our life conuersation For not euery one that can say Lorde Lorde shall enter into the kingdome of heauen but hee that dooth the will of my Father which is in heauen Math. 7.21.22 Many shall say in that day Lord Lord. And hee shall say vnto them I know yee not Depart from me yee that worke iniquitie The foolish Virgins Math. 25.11 could say Lord Lord open to vs But he aunswered and said Verily I knowe you not And they that sayd Lord when sawe wee thee a hungry or naked To them it shal be sayd Inasmuch as yee did it not to the poore for my sake yee did it not to mee knowing that I committed and commended the poore vnto you in my steed The poore yee haue alwaies with you but mee shall ye not haue alwaies Then also shall they heare that dolefull doome sentence and iudgement Depart from me yee cursed into euerlasting fire Math. 25.41 Father Abraham haue mercy on me He called for mercy too late as also he was farre vnworthy of mercy which would take no pitty and compassion of his poore neyghbour And he shall haue iudgement without mercy that sheweth no mercy Math. chap. 18. Heere-hence wee may gather two profitable instructions The first is to shewe mercy to our poore neighbour if vve will looke for mercy at Gods hands Secondly to call for mercy and forgiuenes and pardon of our sinnes in this life and not to deferre it vntill the last howre or at least wise till after death To defer it to the last howre is to hazzardous and venterous when as we may sooner misse theÌ„ to haue our request graunted the other that is after death is altogether vaine and vnprofitable He that would not shewe mercy to his fellowe seruant that ought him but a hundred pence was greeueously punished Ecclus. 28.2 Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes bee forgiuen thee also when thou prayest What measure thou metest the same shall be measured to thee Endeuour therefore what thou canst to be mercifull to the poore calling thy selfe to rememberance how greatly thou standest in neede of mercy from God As for this rich mans too late repentance hee was not so wise as Dauid psal 50. Heare ô Lord and haue mercy vpon me Lord be thou my helper for what profit is there when I goe downe to the pitte and out of hell there is no redemption And therefore earnestly and humbly hee prayeth for mercy in his lyfe time before the eternall barres doe close him in Neither did this rich man repent that hee had offended God but beeing in excessiue paine he called for release vvhen as then none would bee granted Follow the Wise mans counsell Eccles. 9.10 All that thy hand shall finde to doe doe it with all thy power for there is neither worke nor inuention not knowledge nor vvisedome in the graue whether thou goest O Lord in death who wil remember thee and in hell whose tale shall be heard So long as a great peece of timber is caried vppon the water so long it seemeth light but when it is cast vppon the Land then he that before could moue it with his hand cannot now doe it with all the force of his body Likewise so long as wee liue the burden of sin seemeth light as though wee had no burden at all but when death Gods messenger hath cited vs to appeare before the court of his tribunall seate then doe our sinnes appeare in theyr collours shewing themselues to be infinite and the burden of them intollerable And vvee which woulde not fore-see these eternall punishments shall then be thrust dovvne among the damned for euer to feele them My sinnes saith Dauid are gone ouer my head and are like a burden too heauy for me to beare psalm 40. My sinnes haue taken such holde vpon mee that I am not able to looke vp yea they are moe in number then the haires of my head my hart hath failed mee O Lord let it be thy plesure to deliuer mee make hast ô Lord to helpe mee Set the 50. psalme before thee for a patterne to follow and let thy hart shed forth teares aboundantly And then shalt thou finde that comfort which Christ promiseth Math. 11.28 Come vnto me all yee that are weary and laden and I vvill ease you And howe comfortable this easing shall be looke vppon the historie of the prodigall sonne Luke 15. Thys foolish rich man would not lay downe his burden in his life time after death is was bound of so fast that he could not shake it of But why did he speake to Abraham not to Lazarus Because hee iudged him after his owne disposition that hee would not forget to reuenge whereas vvith the godly there is no such qualitie euen in thys life much lesse in another Thinking thys with himselfe If I in my great prosperity had no care of him surely hee will haue as little care of me neither will he come vnto me Therefore he maketh his request vnto Abraham supposing that hee knewe not what was happened But let vs heare what his request vvas Send Lazarus that hee may dip the typ of his finger in water coole my tongue for I am tormented in this flame Alas what could a droppe of water comfort him and should he not by and by againe be in as great torment And what was the torment of the tongue to the vnspeakable paines of all the rest of the body Iust are the iudgements of God and hee recoâ—â—penceth accordingly For he that denied small matters was enforced to craue euen the least helpe which neuerthelesse according to his desert was denied him Let no man despise the poore for God can make the richest man poore in a moment The sonnes of Iacob came afterward into the hands of Ioseph Despise no body whom before they hated vnto the death contemned and despised Thou mayest stand in need of his helpe whom now thou dost scorne For so it may fall out that GOD may appoint him to doe thee good Saul deadly persecuted Dauid God deliuered Saul into his hands twice and had not the godly hart of Dauid had more pitty the cruelty of Saul had iustly deserued death Simei that cursed Dauid and thought hee should neuer returne any more to raigne was faine to cast himselfe downe as it were at his feete to craue mercy Haman was enforced to doe Mardocheus great honour whom before hee could not abide to looke vpon And this hapneth to many VVherefore if thou beest placed in high authority doe not exalt thy selfe too high for he whom thou contemnest may be in higher estate then thy selfe and may requit thee againe VVhere there is mention made of the rich mans tongue wee must vnderstand that the soule hath no tongue nor hands nor fingers Tongue but this is rather to be vnderstoode in
against the witnesse of theyr own conscience Let vs therfore pray that Gods will may be done that our rebellious will may yeeld obedience vnto him And the more froward that we finde our affections the greater neede haue wee to pray to God for grace Rom. 7.23 I 〈◊〉 an other lawe in my members rebelâ—â—g against the law of my minde leading me captiue vnto the law of sin which is in my members O wretched man that I am who shall deliuer mee 2 Cor. 12.8 I besought the Lord thrice And he said vnto me My grace is sufficient for thee For my power is made perfect through weaknes Ministers are chosen to bee the light of the world and the salt of the earth and therefore greater watchfulnes is required at their handes Our Sauiour considering mans weaknet and frailtie and the great charge of his disciples willeth them instantlie to watch and pray least temptation should ouercome them least theyr own vnruly dispositions shoulde ouer-rule them least when they had preached to others they should become like vnto the Carpenters that made Noahs Arke 1 Cor. 9 27. Wee are all the seruaunts of God and therefore we ought all of vs to be painfull in the works of godlines they that haue greatest knowledge and greatest gyfts graces froÌ„ God ought to shew themselues Good examples to win other not to destroy manie by giuing great offence All in 〈◊〉 case are not funished alike vvith Gods â—yfts and therefore more is requiâ—â—◠〈◊〉 theyr handes to whom God hath shewed himselfe more beneficiall He that hath the greater knowledge must be more circumspect warie in his behaviour not only before God who knoweth all things but also before men that wee giue no offence as much as is possible and to the vtmost of our power Hee also whom God hath inriched with temporall blessings seeing God hath put him in trust there-with must haue care and conscience to be beneficiall where God appoynteth Else shall we be like to that euill and vnfaithfull seruaunt who negligently and vnwillinglie let passe and set light by his maisters commaundement For he that knoweth howe to doe vvell and dooth not heapeth sin and heapeth vvrath Many heare Gods Word preached good exhortations and good admonitions and yet sinne wilfully hauing knowledge forwarning to forbeare The contempt of Gods word shall neuer goe long without punishment And this was the cause that made our Sauiour to denounce so great a iudgment Math. 14 21. Woe be to thee Chorazin wee be to thee Bethsaida for if the great 〈◊〉 vvhich were doone in you had beene done in Tirus and Sidon they had repented long agone in sack-cloth ashes But I say to you it shall be easier for Tirus and Sidon at the day of iudgement then for you The dissolute behauiour of Tirus Sidon might haue excuse through ignorance wherein Gods Word was not preached to call them to repentance vvho though they wanted Gods word yet had they the light of nature and the lavve of theyr conscience to direct them But Chorazin and Bethsaida which heards Gods Word and yet were neuer the better shall be worthy of greater iudgement Whom God doth not vouchsafe of mercy them he doth iustly appoynt to destruction and from whom he with-draweth the blessing of his Word them doth he suffer to perrish Acts. 16.6.7 Againe to make other without excuse he causeth his Word to be preached and that they should be exhorted vnto repentance But of all other the Ministers are heerin to looke to themselues and as they knowe most so to frame themselues to liue best and 〈◊〉 suspect a fall in the greatest time of theyr strength 2. Pet. 2.20 For if they after they haue escaped from the filthines of the vvorld through the knowledge of the Lord of the Sauior Iesus Christ are yet intangled againe and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement psal 125. Vnto those that are good and true of hart the Lord no doubt will doe well But as for such as turne back vnto their owne wickednes the Lord shal leade them forth with the euill dooers It was said to the Scribes and Pharises who had the interpreting of Gods law and to deale in Gods affaires Math. 23. Woe be to you Scribes and Pharises hipocrites for you shall receiue the greater condemnation And let the saying of the apostle to the Heb. chap. 10.26.27 preuaile sufficiently to admonish vs. If we sinne willingly after that wee haue receaued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement The Lorde therefore in mercy grant vs his grace to liue in his feare let vs endeuour what we can to make an end of our saluation with feare and trembling phil 2.12 and 3.14 And let vs follow hard toward the marke for the price of the high calling of God in Christ Iesus and continue so vnto the end For as none shal be crowned before the end of their race so before the day of our death we may fall away from GOD. Solomon that was perfect in Gods seruice yet toward his latter end his out-landish wiues woone his hart vnto idolatry This second part of the punishment of the euill seruant and negligent minister is aggrauated and made more greeuous by that which is added thereunto that their portion wofull inheritance shall be in that place where shall be nothing else but weeping and gnashing of teeth perpetuall sorrowe without the least tast of comfort no not so much as the least droppe of colde water shall be granted to them that shal be tormented in those flames Iere. 48.10 Cursed be he that doth the work of the Lord negligently 1. Cor. 9.16 They that preach the Gospell haue nothing to reioyce of in respect of merrit desert Luk. 17.9 10. for necessity is laid vpon them But if they preach not they must looke for a woe For if they doe it willingly they haue a rewarde of Gods bountifulnes but and if they doe it against their will notwithstanding the dispensation is coÌ„mitted vnto them I would to God they would consider this that haue the greatest gifts and yet vse them least which are fit instruments to glorifie God and yet make themselues the vassalls of this present world forgetting the Apostles earnest perswasion Ro. 12.1 I beseech you brethren by the mercies of God that ye fashion not your selues like vnto this present world 1. Iohn 2.17 For the worlde passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer Such hipocrites and loose-liuers and also carelesse and forgetfull ministers for their sweet pleasures where-with they are drunken in this world taking so deepe a draught of this cuppe of transitory fornication estranging their harts from God vnto whom once they had espoused themselues in holy marriage and giuen their names vnto him shall be punished with intollerable torments And they that by the dutifull performance of their office and calling would not waite for their maisters comming but gaue them selues in the meane time to all libertie and licentiousnes their laughing shall be turned into weeping and their songs into gnashing of teeth The worme of their conscience shall neuer die they shall be vexed with perpetuall greefe for the neglect of their duty and they shall alwayes weepe and mourne that they had no better grace They that behaue themselues most negligentlie thinke least of all to come to this torment I could wish that men would betimes looke vnto themselues and haue a due consideration of their waighty charge and not so much to be exhorted thereunto through the feare of hell torments as to be allured with the consideration of the vnspeakable reward of eternall ioyes As the Apostle S. Peter 1. Epistle 5.4 doth most comfortably perswade all ministers Feede the flock of God which dependeth vppon you willingly and with a ready mind And when the chiefe sheepheard shall appeare ye shall receaue an incorruptible crowne of glory Which he hath promised that cannot lie and with whom is no variablenes nor shadowing by turning Iames 1.17 Heauen and earth shall passe away but the promises of GOD shall be most sure and certaine To which gracious God be all prayse and thanks-giuing in the congregation for euer Amen Soli Deo omnis laus sit et gloria et gratia