sanctifie them and that was the cause it came speedilie on them 〈◊〉 â—1 The Prophet Esaie declaring the office of Christ in preaching the Gospell sheweth that the subiect of this preaching is to publish Gods readinesse to pardon sinners and his vnwillingnes to take iudgement of them And to make proofe thereof hee compareth them together and maketh his clemencie to be far greater and of longer continuance towardes vs then his iustice For hee restraineth his vengeance and limiteth it to a daie but hee extendeth his mercie infinitelie beyonde it giuing a continuance of time vnto it the space of a yeere For thus the spirit speaketh Isai 54 To preach the acceptable yeere of the Lord and the daie of vengeance of our God The same Prophet in an other place confirmeth the same doctrin most comfortablie vnto vs when in the person of God himselfe hee saith A little while haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer The due regard hereof breedeth no admiration but it tendeth exceedinglie to our consolation for this is natural and proper vnto God to be gracious and mercifull it is a strange worke to him as the scriptures say of him to punish and shewe vengeance A similitudâ— Euen as a Painter when he hath elaboratelie finished a picture if so be he be constrained in regard of some faultes which he findeth in it vtterlie to blot out and deface all his worke hee is much grieued for it so when God seeth manie defaults and blemishes in vs who are his workmanship engrauen image vpon whome he hath bestowed such exceeding cost as varnishing vs and adorning vs with liuely colours which must be reformed for which cause he must marre that he hath made and begin his worke anew it cannot but bee grieuous and troublesome vnto him A similitude If thou wouldest place a stone of great waight vppon the roofe of thine house thou hast neede of pullies cables for to reare it but if thou wouldst throw it to the ground thou needest doe nothing but let it fall from thee for it will fall of his accord vnto the grounde for naturallie heauie things doe tend downeward as those that are light do ascend vpwarde It is as naturall with God to shewe mercie to a sinner as it is for a stone that is heauie to fall downewarde for the Sunne to shine for the fire to burne or anie other thing to performe his nature Wherefore thou readest euerie where in the historie of Christ of innumerable mercies which hee shewed vnto many but thou readest not of his punishments inflicted vpon any but only at one time when hee made him a whip â—n 2 and chased out of the temple such impure copesmates as had too abhominably prophaned the temple Was there euer any that intreated his mercy and did not obtaine it He healed graciously Malchus his eare â—â—ke 21 his professed and sworn enemie then one of the furious bloud thirsty souldiours who combined together intending his destruction The murmuring Israelites exasperated the Lord exceedingly against them when as the spies returning from Chanaan their tidings displeased them for they so mutinously muttered against God as they were threatned of him that they should not possesse the inheritance promised them or enter into the lande Yet after that when the people were in armes and prepared vnto battell in the middest of iudgement the Lorde could not vtterlie forget mercie hee is so naturallie disposed to bee mercifull and therefore both in anger and loue hee saieth vnto them Doe not ascende vp Num. 14 for I am not with you least yee fall before your enemies If he had not been with them he would not so graciouslie and louinglie haue warned them that they should not go vp but would haue suffered them to fall vpon the sword and bee a pray vnto their enemies Againe if so be he had beene with them and had not been angry with them he would not haue said so directly vnto them I am not with you He was with them and was not with them He was not with them that they should haue the conquest he was with them that they should not be conquered If the Lord be thus mercifull when men are so sinful it is thereby manifest that hee is soone satisfied The foure beasts which Ezechiel did see in a vision had the faces of a Lion Ezech. 1 also of a man in the right side to signifie vnto vs that as he looketh like a lion vpon a sinner that cannot repent vtterlie to destroy him whilest there is none to helpe him so when a sinner returneth from his sinnes and turneth vnto him he hath the louing and kinde face of a man and intreateth him familiarlie and kindlie as a man This father could not be more forwarde in fauor towardes this his lost sonne then to looke out after him and to cast his eyes about to espie where hee might see him and when he had happily seene him a far off to hic out vnto him to embrace him to fall on his neck and kisse him Al these are good notes of good nature and affections but when they do paâ—ley and talke together the zeale is admirable which he expresseth towards him For he is so soon pleased as no sooner the sonne beginneth to speak but the bowels of the father are so presentlie mooued as hee suffereth him not to vtter all he meditated for before he could come to this clause of his set speech Make me one of thy hired seruauntes the father interrupteth him and breaketh off his speech preuenting him graciouslie with his blessings of goodnes and granting infinitly more then he desired Thy God as so reaâ—â—e to shew â—is sinner â—h mercy The father in great wisedome vsed this great speede because his sonnes estate and neede so required it For when as a sinner through anguish of sinne is in extremity as this sinner was hee hath neede of present comfort to preuent despaire and ready encouragement to allaie the rage and furie of his passions which otherwise woulde bee verie dangerous vnto him For this cause God vseth no delay with such but immediatly vpon the forgiuenes of sinnes hee giueth therewithall the riches of his grace there is no time betwixt them but they come both together The remission of sin and the giftes of grace come together Before we can recouer our bodily health after a great sicknesse it is a long time by little and little and by degrees we leisâ—râ—ly attaine it for the body is not of that moment as the soule therefore there is no such vrgent necessitie of the present health of it for by lingering and time it may do wel enough It is otherwise with the soule which woulde languish with griefe
grieuous misdeeds committed both against heauen which is thy seate and earth which is thy footstoole O Lord I dare not looke vp vnto heauen I haue so sinned against heauen by sinning against thee that dwellest in heauen and by making more account of this worlde then of heauen I dare not lift vp mine eies vnto thee I haue so sinned against thee so as the sight of thee feareth me and thy feare most mightie God is on euerie side I doe acknowledge my wickednesse and my sinne is euer before thee Against thee onely haue I sinned and doone this euill that thou maiest bee iustified in thy sayings and cleere when thou art iudged I am hee whome thou diddest vouchsafe by adoption and grace to make thiâ—e owne sonne thou hast nourished and brought mee vppe but I haue rebelled against thee The Oxe did knowe his owner and the Asse his maisters crib but I thy sonne did not knowe thee I thy seede and chosen did not obeie thee Wherefore thou gauest mee ouer vnto my owne heartes lustes and diddest let mee followe mine owne imaginations So as I committed all kinde of filthinesse and receiued such recompence of my wickednesse as was meete so as now I am a stranger and forreiner vnto thee I am not therefore worthie of the name of a sonne O let me be numbred among thy hired seruantes O father beholde me in the face of thine annointed for one day in thy courts is better then a thousand with the vngodlie I had rather haue the place of meanest seruice and to bee a doore keeper in thine house then to dwell in the tentes of the vngodlie and sit in the seate of sinners I am he for whose sake thy onlie begotten sonne became man bowed the heauens and came downe made himselfe of no reputation but humbled himselfe euen vnto the death the death of the crosse Thou hast giuen this sonne for mee a most vilde seruaunt that of a seruant I might be made a sonne by beeing conformable vnto the image of thy sonne but I alas haue liued in the flesh haue quenched the spirit and haue walked like an infidel I haue forgotten God that made mee and the strong God of my saluation I haue beene reprobate and abhominable and vnto euery good work vnprofitable whither therefore shall I flee for succour if I looke vp to heauen I am dismaied for I haue sinned against heauen if I repaire vnto thee I am yet in miserie for I haue sinned against thee I am hee whome thou didst preuent with thy liberall blessinges vpon whome thou diddest bestowe a great portion of thy grace whome thy tender mercie embraced on euerie side But I haue wantonlie and wickedlie wasted them by liuing in my lustes and not in thy lawes by fulfilling the lustes of the flesh and of the minde by working all wickednesse and that with greedinesse Thou induedst mee with wisdome aboue others with a greater knowledge of thy word then others I was planted in the house of the Lord that I might flourish in the courtes of my God by being ingrafted into the bodie of the Church and communion of thy saintes and made partaker of thy holie sacraments Thou hast not done so to other nations neither haue other people had such knowledge of thy lawes But woe is me I haue despised these thy mercies broken thy couenants dishallowed thy most holie and reuerend name I haue sinned O father not meanlie as other men but mightilie aboue other for I haue sinned against heauen thy holie place before thee the holiest and in earth the place where thy name is called vpon I am not therefore worthie neither do I desire to be called thy son but let me be thy seruant and o Lord saue thy seruant who putteth his trust in thee O remember not my olde sinnes which I haue coÌ„mitted since I went from thee but of thy goodnes preserue thou him that is appointed to die Thy great bountie shewed to hired seruaunts remaining in thy house putteth mee in hope of the like to bee shewed vnto mee thy Sonne returning to thy house Thy seruants haue enough and I thy sonne O faether like vnto a runnagate continew 〈◊〉 scarcity they eate of the plenteousnesse that commeth from thy Table but I am constrained to beg my bread in desolate places And this misery O father I must needes confesse is of my selfe for I woulde needes depart from thee the health of my life the light of my countenance and my mercifull God Wherefore now sitting by the waters of Babylon I cannot but weepe when I remember thee O Sion But turne thou my captiuitie as the riuers of the south and let mee heare of ioie and gladnesse that the bones which thou hast broken may reioice Though I haue sinned against thee yet I come vnto thee and though thy iustice must shewe vengeaunce vpon sinne yet I appeale vnto thy mercie in thy deere sonne Christ for the pardoning of my sinne I haue sinned and doone wickedlie yet I knowe thy mercie is aboue my sinnes One depth swalloweth vp an other let the depth therefore of thy mercie deuoure and swallowe vp the depth of my sinnes Thy hande is not so short but thou canst saue nor thy eare so thicke but thou canst heare Heare mee therefore O King of Heauen nowe I call vppon thee and bee mercifull vnto my sinnes for they are great Shew some token of kindnesse which thou doest vse to shew to those who put their trust in thee before the sonnes of men Thou diddest not repell the Publican disdaine the Pharisie refuse the Harlot or exclude the thiefe Peter who denied thee and Paule who persecuted thee vppon their returne were receiued into grace Father I returne consider my complaint for I am brought very lowe deliuer my soule out of trouble and my life from the bloudthirstie and though I be not worthy to be thy sonne yet make mee thy seruant so I thy seruant shall reioice in thee I shall bee euer giuing of thankes for the operation of thy hands Grant this grace oh deere father for Iesus Christ his sake thy most deere son and my only blessed Sauiour Amen The ende of the second Booke of the regresse of the prodigall Sonne THE THIRD BOOKE Discouering of the ioyfull welcome home of the prodigal Son and the honorable entertainment which his Father gaue him The first Chapter That the meere mercie of God is the maine motiuâ— of our comming home to God and the sole efficient cause of our whole saluatioÌ„ plainly insinuated by this circumstance of this historie of the fatheâ— his seeing the prodigall sonne when hee was yeâ— a farre off A Reuerend and holie Bishop when as Saint Augustines A Bishops saying of Augustine mother was in exceeding heauinesse for hir sonneâ— peruersenesse before hee was conuerted seeing her strange passions and hir aboundaunt teares which shee powred out for him grauely aunswered thus It is impossible for thy sonne to perish for whome such â—eaers are
the wisedome and knowledge of God What is man that he is so mindfull of him or the sonne of man whom he should visit and see a farre off For our condition is the selfe same which this prodigal mans was For when we were all a farre off from him Ephes 2 straungers from his couenaunt of promise aliants from the common wealth of Israel Ephe. 8 when wee were deade in sinne God who is rich in mercie hath quickened vs by graciouslie beholding vs. He hath chosen vs from all eternitie to bee his people and the sheepe of his pasture but not by our merits but by his mercies not that wee chose him but that hee chose vs and saw vs a farre off when wee did not see him Did not the Lord see Abraham a far off whenas he liued among the idolatrous Chaldeans and called him from thence and made a couenant of saluation with him that he would be his God and the god of his seed was not Adam before him seen a farre off whenas hee turning his eyes from him and fleeing from his presence God called him vnto him and lifted him vp being desperately deiected with the shame of sinne which hee newlie had committed with the promise of his grace by the seede of the woman by which this his sinne should againe be remitted Was not Dauid much exorbitant and exceeding far from God when as the Prophet Nathan was sent vnto him to call him home againe and bring him vnto God Did not God behold the Israelites afarre off from the habitation of his dwelling when hee did see the miserie of them in captiuitie and deliuered them out of the hands of their enemies brought their feete into a large roome by planting them in the pleasant promised lande of Canaan What should I rippe vp such varietie of examples as may serue this purpose Thus he beheld Mathew the customer Matt. 9 â—uk 19 â—phâ— 2 Zacheus the vsurer Paul the persecuter and vs the Gentils when we were as the Apostle saith a far off being without hope without god in the world calling vs his people who were not his people and his beloued who were not his beloued The grace of God therefore seeing vs a far off being in our sins draweth vs froÌ„ our sins calleth vs to a confession and repentance of our sinnes and pardoneth all our sinnes Without this there is nothing that we can doe of our selues being not able to thinke a good thought God must loose the bondes of thy necke O captiue daughter of Syon 〈◊〉 52 Peter denied his maister and wept not for God did not looke vpon him he denied him the second time and yet 〈◊〉 not weepe for why as yet the Lord did not looke vpon him hee denied him the thirde time and hee wept bitterly but the text saith that the Lord did look vpon him Luke 22 O Lord our God then looke vpon vs and then wee shall with Peter weepe bitterly for our sinnes The second Chapter Of the mercie and compassion by this father shewed vnto the prodigall sonne THe circumstance of the father his seeing his sonne whilest he was a farre off beeing first of all remembred in good order this inference of his compassion shewed him as an exposition of the same is immediatelie adioyned For God his seeing vs is no superficiall and bare sight of vs it consisteth not in an idle speculation but hee seeth vs to shewe mercie and compassion of vs and to worke our saluation God seeth not his seruants as hee doth the wicked caitifes Aâ—nas Caiphas Pilate and such like who stil remaine obdurate and hardened in their sinnes but he seeth them by bestowing his graces vppon them as Peter and Andrew Iames and Iohn Mat. 4 Ioh. 1 Luke 5 Nathanael and Matthew who forthwith left their nettes the seate of custome and vngodlie trade of sinne making them Apostles vessels and ministers of his great mercie There is verie great oddes betweene God his Great difference theâ— is betweene god his seeing vs and man his seeing vs. seeing vs and man his seeing vs. Oftentimes one Courtier is heard to say vnto another Did the Prince to day see thee and eftsoones he answereth I. But what of that for hee often is neuer a whit the better for it for infinite people doe crowde to see the Prince and the Prince eieth many of them and yet thereby benefiteth not any of them But if God seeth vs it is well with vs it cannot bee in vaine but effectuall vnto vs. For the eyes of the lord are the portall doores of pittie the windowes and casements that haue a prospect to saluation He alwaies beholdeth vs with the eyes of kindnesse Gen 19 Exod 3 Luke 19 Mark 14 Actes 9 as Abraham in Chaldea Loth in Sodome Zachee vpon the figge tree Peter in the high Priests hal the theefe vpon the crosse and Paul when he was Saul in his iourney to Damascus Howe happie was this for the prodigall sonne for his father to see him for immediatelie he had compassion of him so is it with vs hee hath mercie on vs as soone as hee seeth vs. Genes 26. That we maie say with Agar Thou Lord lookedst on me The issue whereof was that the Lorde did heare her tribulation Did God at any time looke vpon anie and did not shewe him mercie â—â—od 3 He looked vpon the Israelites and presentlie hee deliuered them from the Egyptians â—ark 14 He behelde Peter and the yse which before couered his heart when he abiured his Maister melted at the heate and fire of his spirit and made a great thawe so as streames of water and brinish teares issued from thence Hee saw Mathew as he went by the way gathering vp of mony Matt. 9 and forthwith he bestowed a better office of him and charged him to gather vp soules vnto him He sawe certaine fishermen Matt. 4 Iohn 9 and he ordained them fishers of men Hee saw him that was blind from his birth and his sight was restored him He sawe multitudes following him Matth. 5 and hee opened his mouth and taught them Iohn 6 Hee lifted vppe his eyes and sawe another multitude following him and hee communed with Philip about bread and prouision of victuals for them Luke 1 Hee did looke on the low estate of his handmaid and hereupon the virgin peremptorilie concludeth that All generations shall call her blessed Gods eyes are compared to the Doues eyes vpon the riuers of water Cant. 5 because they are most pure cleane and simple farre from all euill and full of all goodnesse Matt. 3 In respect whereof the holie Ghost when he descended assumed vnto himselfe the forme of a Doue Dauid vniteth and knitteth togither Gods sight and Gods mercie because towardes his Saints they cannot bee sundred Oh Lorde looke vpon mee Psal 24 and bee mercifull vnto me for I am poore and in miserie Else where hee singeth
made white as snow though they be red as Scarlet they shal be as wooll if ye consent and obey ye shall eate the good things of the land In the like maner speaketh the Prophet Amos. Amos. 1 I lift vp vpon you euen a lamentation of the house of Israel the virgin Israel is falleÌ„ and shall no more rise But by and by he mittigateth his mood saying Seeke the Lord and ye shall liue Our sorrowes ende with sinne and God turneth with a sinner Iudgement is turned into mercie when sinne is turned into repentance And this doth Dauid in liuelie sort declare Psa 89 If my people forsake my lawes and walke not in my iudgements if they leaue my statutes and keepe not my commandements I will visit their iniquities with the rod and their sinnes with scourges heere is his iudgement But turne thine eye and behold his mercie But my mercie and louing kindnes will I not vtterlie take from him euer God taxed Adam grieuouslie for his sinne and layde a verie heauie iudgement vpon him enioyning him to hard labour to bring in his liuing with the sweate of his face and turmoyle of his bodie but this labour was stinted and restrayned to his time that it should not bee perpetuall and therefore hee addeth vntill thou returne vnto the earth from whence thou camest Gene. 3 And when our first parents sinned and God was to expell them the pleasaunt Paradise albeit they had grieued him hee had mercie on them and maketh them garmentes of beastes skinnes to defende them from the rage of time and to couer their shame that their nakednesse and filthinesse might not be seene Hee in sinuateth by this course taken with Adam that hee will take the same course with Adams children that in the middest of iudgement he will remember mercie and thâ— hee will vpon our conuersion shew vs his compâ—â—sion Wherefore arise from thy sin and Christ shall giue thee life despaire not of his grace for hee hath medicine to heale all our woundes God woundeth vs at the first but it is to heale and cure vs at the last The tenth Chapter That God vsuallie giueth vnto a sinner more then he can aske THe prodigall sonne not only speedeth with his father of his sute but he receiueth of him more then he desired Hee made but the motion to be a hired seruant but the father restored him to the dignitie of a sonne He preuented him moreouer with his liberall blessings and graciouslie receyued him with all feasting and reioycing Wherein wee may see how farre God exceedeth the manner of men and how mans kindnes is in no sort proportionable vnto the Lords goodnes When as Absalon had murthered his brother AmmoÌ„ 2. Sam. 2â— Dauid his father was in some sort conteÌ„ted to be intreated for him but he wold not grant him accesse vnto his presence to see his face againe But Gods good grace is such as he not onely remitteth sinners but admitteth them to his presence receyueth them to his table and suffreth theÌ„ continuallie to beholde their fathers face It is not therefore without good foresight experience of his bountie that the blessed Apostle Paul tearming God the father of all mercie not content therewith addeth to his stile this iust title The God of all consolation He thinketh it not inough to say that hee is mercifull but by amplyfying it thus hee woulde giue vnto him a kind of absolute and ouerflowing mercie It belongeth to mercie onelie to forgiue sinnes but God stayeth not there but followeth vs with his grace preuenting future sinnes Vpon this my soule receyueth great comfort and from hence deare Christian whensoeuer thou humblest thy soule before God and exhibitest thy sutes and supplications vnto him thou maiest cheere and comfort thy perplexed conscience For this is not written in vaine for vs for it serueth liuelie as all other scripture giuen by inspiration to instruct comfort vs. The meditation therefore whilest I muse vpon this man is this which my soule maketh That it is vsuall with God not onelie to grant the lawfull requests and petitions of his seruants but also because hee best knoweth our necessities to giue vs such graces as are needfull for vs beyonde our requests Hereof we haue instances innumerable in the Scriptures and we shall do well when our case requireth comfort to meditate vpon them Abraham besought God onelie for the life of Ismael â—â—n 17 saying vnto God Oh that Ismael might liue before thee But what was the comfort which Abraham receyued Trulie much euerie way more then his heart conceyued for God thus answered him Sarah thy wife shal beare thee a sonne and thou shalt call his name Isaac and as concerning Ismaell I haue heard thee and twelue Princes shall he beget and I will make a great nation of him Thus beside the life of Ismael which hee granted the summe of Abrahams sute in his abundant mercie aboue his desire he sent him also Isaac and vouchsafed such fauour and grace to Ismael as to blesse him so as kings proceeded from his loynes Salomon onelie requested Wisedome for the better carriage of himselfe in his gouernment 1. King 3 the Lord beside wisedome which hee gaue him aboue others heaped vpon him riches and worldly prosperitie far aboue others Ezechias requested but life at Gods hande 2. King 20 the Lorde not onely graunted it but gaue him a long life and graciously added fifteene yeeres vnto his dayes When as the three kings of Israel Iudah 2. King 3 and Edom were to warre with Moab and were greatlie distressed through want of water for their hoast and for their cattell and came vnto Elisha the man of God for supplie in this behalfe the Lord not onlie satisfied their hearts desire but moreouer went out with their armies before them and gaue them victorie ouer the Moabites The widow woman that was deepelie indebted 2. King 4 and had nothing to satisfie her cruell creditor he beeing vrgent and could not bee answered but that her two sonnes must become his bondmen according to the lawe hauing nothing else to discharge his accounts When shee came vnto the Prophet bemoaning her mishap and required his helpe to the Lord in her behalfe she forthwith had such a comfortable reliefe as shee had Oyle inough giuen her not onelie to defray all kinde of arrerages which was all she desired but sufficient beside to supplie future wantes which was more then she desired Mark 9 Those that brought the man of the palsie vnto Christ desired but bodily health for him but Christ not onely healed his bodie but cured his soule likewise saying vnto him Sonne bee of good comfort thy sinnes are forgiuen thee The theefe besought Christ onely to remember him when he came vnto his kingdome Luke 23 but Christ moreouer promised him Paradise and that hee should be with him that day in his kingdome The ruler requested but life for his sonne
the mercie and compassion of this father shewed vnto the prodigall sonne pag. 205 Cap. 3. The readinesse of God in forgiuing sinne and his slownes in punnishing it signified by the father his running out to meete his prodigall sonne pag. 212 Cap. 4. Of the other circumstances of the Father his loue shewed to his sonne by his falling on his neck and kissing him pag. 224 Cap. 5. Of the Royall Robe giuen by the father vnto the prodigall son when he was in presence pag. 229 Cap. 6. Of his ring and shooes which were giuen vnto him pag. 234 Cap. 7. Of the banquet mirth and musicke wherwith the father welcommed his sonne pag. 241 Cap. 8. Of the ioy which God conceiueth of a sinners repentance considered in the ioy and triumph that is made vpon the returne of the prodigal son pag. 248 Cap. 9. Wherein is shewed by the present estate of the prodigall sonne howe God mingleth prosperitie with aduersitie pag. 253 Chap. 10. That God vsuallie giueth vnto a sinner more then he can aske pag. 259 Chap. 11. Of the felicitie of the faithfull figured by the mutuall mirth and melodie that was made for the ioyfull welcomming home of the prodigall sonne pag. 263 FINIS THE FIRST BOOKE WHICH SETteth out the Progresse of the Prodigall Sonne The first Chapter Of the Argument Allegory and manifolde vse of this principall parable THere are two sortes of persons who are the subiect and Argument The argument of this Parable The one is the person of a renowned father the other is of his children This worthy father as hee had but two sonnes so were they deuided and diuerslie disposed The one of them was indifferentlie conformable to his father but the other was out of course and most vnnatural vnto his father This yonker was the younger not in yeares â—ut manners of so wilde wilfull and wicked inâ—lination as all lewde conditions in him did seeme â—o striue which of them should exceed all kind of mischiefe to grow vp to a heade and the mysterie of sinne so to be compleat in him as no vile quality could be found in any which did not redounde and take deepe root in him For being glutted with his fathers goodnesse and surfeted with his bounty fulnesse bred fulsomnesse prosperitie presumption and familiarity contempt So as both his eies of his vnderstanding being out hee fell as Sampson into his enemies handes 〈◊〉 similitude and as a hooded Hawke was caried to and fro whither his lustes led him In this sorâ—â—anged hee about and fetched a great compasse and proceeded in his progresse vntill by his chargeable trauailing by the way hee had lauished out his substance and had set out himselfe as a patterne of pity in the theater of this world for all men to gaze vpon Saint Luke hath taken out his image very liuelie and in a iust proportion hath painted him out vnto vs in his orient colours But first as it is vsuall with Painters and Lapidaries hee shapeth him vnperfectlie drawing out his lineaments and portraiture with a coale but afterwarde hee finisheth it curiouslie comming ouer it with his pensill againe polishing and adorning it with siluer and golde and with all kinde of beautifull and costlie colours Wee will first view him in his deformed shape in the which we are to loath him next we will reuiew him as he is reformed for the which we are to loue him His forme deformed as hee is cast into a coale is described thus First of all impatient to attende his fathers death or to abide his good pleasure he challengeth sawcily and imperiouslie enough his portion of his father not onely before hee could of right demaund it but also before hee could rightlie gouerne it Secondlie not contented therewith his eyes were so euill because hee was good as hee woulde no longer tarrie in his sight but whereas his two sons were the two crutches and supporters of his age to beare vp his body he cruelly without pitty bereaueth him of one by roauing abroade and taking his vagaries after his sinnefull pleasures Thirdlie like a wastgood and ryotous Ruffian hee so lasheth it on as his goods melte like waxe before the heate of the Sunne hee bringeth his goods and substaunce to an ende as a tale that is tolde Fourthlie ietting and iogging vppe and downe till hee tyred himselfe with riotous spending and running vppon the skoare hee purchaseth at the last repentance of his pleasure at too deere a rate A similituâ— For the man and his money being once parted hee was as the Asse trauailing in the daie time loden with golde when the night came disburdened of his treasure and turned into the stable with a galled backe For throwing himselfe by his rechlesse prodigalitie into all extremitie his former prosperous and honourable estate in his fathers house was chaunged into the basest and vildest condition in his Maysters forme For of a sonne he became a seruant of free bonde and in stead of former satietie and plentie hee pined and was almost consumed away with want and penury But this vexation was his reformation and his good schoolemaister who gaue him best instruction For it wrought in him a speedie alteration and turned him to a godlie sorrowe to saluation It did put a newe song into his mouth euen a dutifull submission to his God For whilest hee stoode by the waters of Babylon hee bitterly wept when he remembred thee O Sion â—al 137 His regarde of the prosperitie of hyred seruantes in his fathers Sion coulde not but make his eyes a fountayne of tears standing now by the waters of trouble which were readie to runne ouer his soule in this worldlie Babylon But this his heauinesse which endured but for a night brought vnto him all ioy in the morning For as much rayne and great showers doe cause the enemy who assaulteth anie place similitude to breake vp his siege and giue ouer the place so the showers of teares which gushed from his soule discomfited and â—â—attered his hoast of troubles which compassed him about and redeemed brought his soule out of aduersity So as in him this prophecy is fulfilled â—â—l 68 The Morians land shall soone stretch out hir hands vnto God Hee that before by reason of his sinne â—â—l 68 was black like a Morian is now made white by his returne from sinne as the snow in Salmon â—â—l 68 Though he hath lyen among the pots yet nowe he is as the wings of a Doue that is couered with siluer wings and her feathers of gold This we shall well see if wee shall reuise him in his renued holines in his perfect forme as he is absolutely shaped out vnto vs and oriently trimmed and expressed in his colours For in him wee may behold the image of that man that pleaseth God such a one that resigneth renounceth the world and is changed by the renewing of his minde Rom 12 prouing what is the will
for the meate that perisheth Iohn 6 but for the meate which endureth vnto euerlasting life Heb. 11 And couet thou with Moses rather to suffer aduersitie with the people of god then to inioy the pleasures of sinne for a season We are born weeping and we shall die sorrowing and woulde we liue reioycing More sorrow then ioy doth that father taste of A similitude who in one and the selfe same day seeth his sonne both to be borne and buried and to haue no continuance The prodigal sonne spilt his goods like water that runneth apace it melted like wax before the heat of the fire it was no sooner gathered but it was scattered what ioy then could he haue therin when as coÌ„fort lasted but the twinkling of an eie but sorows endured for a loÌ„g season Wherfore for asmuch as this is our condition we are soon depriued of the grace of God our portion in this worlde lasteth not with vs The mirth of tabrets resteth Esai 24 the noyce of them that reioice endeth the ioy of the harp ceaseth 1. Cor. 9 Let vs vse this world as though we vsed it not vsing worldlie substaunce as wee vse oares to rowe with A similitude which wee vse to lay aside when wee come to land and as stanes in our hands whilst we trauaile by the way laying them away at our iourneyes ende The ninth Chapter Of the maner howe the prodigall sonne lauished out his portion vnder which the damnable effectes of whordom and riotous liuing are displaied THis ding thrift not only spent but mispent his portion he deuoured it with whores as it is in the clause and riotously concocted it as it is inserted in the beginning of the history It had beene well with him if hee had sustained but a temporall losse and had not lost God as well as his gold But running ouer the shooes he rested not till he was ouer the eares Beeing once impudent he grew past grace being fallen into Châ—ribdes hee desperately plunged himselfe into Scylla the merciles gulfe of perdition and destruction Oh how is it to be wished and feruently prayed for that worldlings who go spoiled of their riches to the graue might not goe spoiled of all vertue into hell Hee is taxed principallie for two grosse sinnes Whoredom and Ryot the very froath and fome of all sinne Hee liued riotously and the story sheweth how euen by lashing it on vppon harlots and knaues and inordinate companions And such mates such kind of men alwaies doe cull out For like will to like as it is in the olde prouerbe Such as are wantonly cockered from their cradles and are suffered to liued â—sely without awe or gouernment as they growe in yeares so will they grow in wantonnesse they will be then conso ted with none but wanton companions In that the story saith that he liuâ—d in ryotousnes Ryotousnes and Whordom the cause of all sinne it is as much as if it had saâ—â— that he liued in al wickednes For what wickedâ—es doth ryotousnesse omit or what mischiefe doth it not â—ommit It mispendeth all the giftes and graces of God in must fearful maner there is no grace of God to be found in such who wallowe in the mire and puddle of this sinne The Doue going out of the Arke of Noah Genes 8. finding no place for the sole of hir foote but vncleane carcasses would not rest there Math. 3 but returned to the Arke so the holy spirit of God who descended like a Doue willing to remaine and dwell in our hurts if he findeth them polluted with this carrion which is all abhomination it will sâ—e away from vs and not abide with vs. As the nature of Dones is to delight in cleane houses so the nature of Gods spirit is to delight in clean soules Aspicis vt veniant ad candida tecta columbâ—e Ouidius Accipiet nullas sordida turris aues This fire of the flesh is the fire of hell Note thâ— saying our ryotous diet gluttony and drunkennes are the coales that kindle it the flame therof is filthines the ashes vncleannes the smoake infamy the end of it a torment to the soule a destruction to the bodie a shortning of our life the corruption of good manners and an absolute transgression of the whole law of God Let one fire therefore put out another for the greater fire doth ouercome the lesser Ouercome this lesser fire which burneth in thy bodie by setting before thine eies the greater fire of hell which vtterlie shall burne thy body and thy soule Hee that keepeth not himselfe from this fire in earth shall bee sure to burne in the other fire in Hell for the Apostle hath flatâ—e concluded it That they that doe such things shall not inherit the kingdome of God The grieuousnesse of this sinne may be iudged of sufficiently by the grieuousnes of the punishment The grieuous punishment of whoredom Aug. lib. 2. â—ont Donaâ—stas which God at al times hath inflicted vpon it Hereupon saith saint Augustin Quis dubitauerit hoc esse sceleratius commissum quod est grauius vindicatuÌ„ Who doth doubt that that is hainously committed which is of the Lord so seuerely punished â—â—n 7 â—â—n 1â— For Ryot and Whoredome the Lord ouerwhelmed the first world with water and Sodome and Gomorrha and the cities round about he burnt vp with fire â—â—n 38 â—â—n 3â— He did smite Onah with suddaine death he wasted and destroied the city of the Sichemites and almost vtterly extinguished and raced out the whole tribe of Beniamin â—â—g 20. â—â—m â—3 â—in 11. â—â—g 16. 〈◊〉 13 This brought Ammon vntimely to his death Salomon to idolatry Samson to his blindnesse the aduersaries of Susanna to their iust destruction 2. Sam. 12 Num. 25 and Dauid Gods seruaunt vnto manifolde afflictions This caused a miserable massacre among the Israelites for by reason of this sinne three and twenty thousande soules were murdered without mercie and did fall in one day Nay further what may we thinke of this sinne which hath beene thus punished when as diuerse others verie grieuous sinnes haue escaped vnpunished Howe manie sinnes vngraciously committed in Christes sacred societie by his domesticall disciples did hee mercifullie remit and doe we reade how Ryot or Whoredom hath beene tolerated in any of them Incredulity is a foule fault Iob 20 yet Thomas Didymus was stained with this blot and al the disciples were tainted with this Mark 16 whome Christ doth vpbraide because of their vnbeliefe Ambition and Pride is a venemous Viper and doth more mischiefe then any man canne deuine Yet the two brethren Iames and Iohn swelled therewith Matth. 20 and the other tâ—nne were not a little blown and puffed vp with disdaine Finallie at the Passeouer and last supper what a broile Luke 22 and bitter brawle did breede among them about the primacie whilest each of them did striue for
Balaamite Bishop Bonner the bloudie Bull of Basan not contented with his simple abiuration demaunded the signature of his hande and seale vnto a prescribed forme of recantation which hee gaue him which this simple poore soule accordinglie consigning and redeliuering the schedule to the Bishop departed from him But returning home hee conceiued such sorrowe and repentance of his sinne as it working by a zealous and inuincible faith he reuersed his handwriting resigned his consignment and willed the tyrant to doe with him what he list Let vs therefore be armed with this armour and we shall bee more then conquerors in him that loueth vs. Bee wee sorrowfull for our sinnes and haue wee faith and sure hope of the forgiuenes of our sinnes Faith without repentaunce is meere dissimulation and repentaunce without faith causeth desperation Matt. 3 The Baptist who preached to the Sadduces of iudgement and shewed them the axe that was put to the Tree to cutte them off by reason of their sinnes doth also comfort them with a song of mercie pointing with his finger at the Lambe of God ohn 1 who shoulde take awaie the sinnes of the world Peter after that he had pricked the hearts of the Iewes by grating their eares with a rehearsall of the circumstances of their crueltie in desiring a murderer to bee giuen them and in crucifieng the Lorde of life hee healed immediatelie these woundes againe Jeâ— 3 and gaue them a plaister to laie vpon their soares willing them to repent and perswading them to the faith of the forgiuenes of their sinnes Paule when hee was a Saule was no sooner stroken downe and felled vnto the grounde by a light which appeared vnto him at noone day but hee was raised vp againe with a heauenly voice which comforted and instructed him what hee should doe Let vs therefore walke in the kinges high waie betweene feare and hope Let feare afright vs with the feeling of our sinnes and let vs bee comforted with the hope we haue of the remission of our sins The knowledge of our sins together with Gods mercie which pardoneth our sinnes beeing duely considered maketh vs degenerate and lost children with the prodigal sonne to returne home vnto our Father The fourth Chapter Of the benefit of afflictions an especiall mean which God vseth to worke our repentance and to cause our returne to our fathers house with the prodigall sonne BVt the meanes which this louing and mercifull father vseth to drawe home his wandring and farre gone sonne are meete to be considered of which there are manie and seuerall kindes but they may all of them summarilie be reduced vnto these two chiefe heades The first is his externe and outward calling the second is his interne and inwarde lightning vs. From the first roote springeth these branches His calling vs by his worde whereby hee teacheth vs his will and our duetie His priuate admonitions which are either giuen vs by our friendes for our good in kindnesse to winne vs or else by our enemies in their bitter affections verie forcible in regarde of the hurt they intende vs of themselues to reclaime vs. Adde hereto his punishmentes his signes of anger his most dreadfull iudgments which are infinite and vnspeakeable shewed in the heauen the water and the earth all which are sounde alarums and loude thunderpeales to rouse vs out of the deade sleepe and securitie in which we liue But these neither seuerally nor iointlie take effect vnlesse our heartes bee inwardly mollified naturallie obdurate and of themselues most deafe vnto all outwarde warninges There must bee a lightening and illumination inwarde before wee will bee mooued with the calling which is outwarde Of the which purposing peculiarlie to entreate in his fit place in the third Booke vpon the occasion offered by his fathers seeing him a farre off I leaue it at this time for our drift is now to shew the vertue force and manifold vse of his outwarde iudgements what deepe impressions they make in mens affections altering and reclaiming their degenerate dispositions The fulnesse of bread and aboundance of pleasures which this yong man had at will in his fathers house puffed him vp with pride made him wilde and wanton and bred in him a loathsomnesse and contempt of them Hereupon he gaue himselfe to all riot and excesse he became a trauailer spending without ceasing without order and discretion vntill all his portion and patrimonie was consumed Immediatelie he came to a lowe ebbe he fell suddenly into all calamitie and this affliction gaue him vnderstanding and wrought his conuersion For being in the toppe and height of his prosperitie God first of all punished him with want and scarcitie whereby hee that bought the constrained courtesies of manie mens knees with the expences of so manie pounds being out of his money he was out of request they who before did reuerence him as a God did now reiect him and despise him as a dogge Forthwith slauerie ouertooke his beggerie his bondage as most noysome so was it most grieuoussome for it brought leannesse euen vppon his soule one might tell all his bones and his strength failed him beeing now forgotten as a deade man and vtterlie forsaken Hee became a worme and no man an abiect from the companie and fellowship of men liuing among beastes hunting after husks louing nowe asmuch the fragments and reuersion of hogges as he loathed before in his fathers house the varietie of all delights of the sonnes of men These meanes God vsed as motiues to stirre vp his dull spirits and to quicken him a fresh to pluck him by the eares and to lift him vp from his horrible dunghill of mire and clay and filthie swine and to set his feete in a large roome to place him among princes euen the princes of his people This is the course which commonlie God Afflictions â—o bâ—ing vs home to God taketh with his vnrulie and rebellious children to bring them home againe Voluit pater flagellare longinquum Aug. â—â—m 8 in Psal 138 August ibid. vt reciperet propinquum His father would scourge him a farre off because hee would receiue him neere at hand Nam sibene mihi esset sine te nollem forsitan redire ad te For if I might doe well without thee I would not doubtlesse returne vnto thee Wherefore because afflictions doe weane vs from our sinnes and bring vs vnto God it is most needfull that God should humble vs with afflictions A similitude And hee doth thereby as the tender mother with her young child who rubbeth the ends of her breasts with mustard or some other thing to make the infant forsake his milke and to leaue the dug If a mightie Prince should promise vnto anie all his wealth and treasure which is in his treasure-house similitude who coulde vnlocke and open the doore of it and should therewithall giue vs two keyes the one of golde which could not open it and the other of
iron which could open it though the golde be of a better substance by nature then the iron yet in respect that it serueth not to so good an ende he is but a foole who refuseth the iron key to make choyse of the golden God promiseth vnto vs the treasures of his grace if we will striue to enter into this gate wee see manifestlie that a golden key that is riches and prosperitie in this worlde will not open it but the iron key so row and aduersitie will open that which is shuâ—te and bring vs to aboundaunce Oh therefore if we bee wise take wee this in our hande and let vs goe to the locke with it Before the grape can yeeld his orient pleasant wine A similitude the iuyce thereof must first bee pressed out by the force of the Winepresse Wee muste first bee pressed and oppressed with afflictions before our best iuyce can bee wringed from vs and wee can more euidentlie shewe our faith and patience If God mightilie blesseth our estate enricheth vs with wealth backeth vs with friends encreaseth vs with children Iob. 1 what maruell is it if we doe serue God Do we serue God for nought as the diuell said of Iob But the case is now altered it is rather to be maruelled if in such an estate wee doe not forget God and neglect to serue him Prosperitie leadeth vs farre from God with the prodigall son and aduersitie bringeth vs home againe with him and therefore God sendeth it When the young childe runneth from the mother and will not come vnto her A similituâ— the mother causeth one to make it afrayde with a vizard or the like and immediately the child runneth to the mother We are as yong children who neuer runne to God but when aduersitie and feare driueth vs. No sooner God prospereth vs A similiâ— but we looke from him our eyes are onely vpon him in our need We are like dogs who so long as they are hungrie they fixe and fasten their eies vppon their maister but hee no sooner casteth downe a crust or a bone but they presently looke downwarde and they runne after that but when that is eaten their eies as before are lifted vp againe and they beholde their maister Gen. â— The more the waters of the flood encreased the more the Arke of Noah was lifted vp the more the waters of our trouble doe encrease the more we do lift vp our hearts vnto God The more God afflicteth vs the better we learne him A similitude An Inkeeper will better take knowledge of that guest that bestoweth some blowes of him then hee will of him who spendeth much money of him Gen. 4â— Ioseph his brethren would not vouchsafe to know him in the time of their prosperity but famishment made them to go into Egypt and to finde him out When God striketh a lande with famine wee howle and crie vnto him then wee come with our sackes to Egypt and then we bring our best presents to the man â—od 11 The more the people of Israel were persecuted the more feruentlie cried they vnto God wee are these old Israelites the more we are afflicted the more we are obedient â—eâ— 9 The conuersion of Saul began at his affliction which made him a Paul hee was no sooner stroken with a lightning to the ground but the heart of him was lightned and he saide vnto God Lord what wilt thou haue me do Affliction is one of the strings belonging to the Lords bowe which he maketh readie agaynst the face of vs when we do withstand him whereby he slayeth our sinnes in vs. What mooued Adam to a better remembraunce of himselfe and the commaundement of God Gen. 3 but the knowledge of his nakednes the voyce of God which called him in the Garden the hard taske he did put him vnto to digge the ground and with his sweate to get his liuing all the dayes of his life his casting out of Paradise whereby he liued as a banished man vpon the face of the earth God followed him with his iudgements that he might make him partaker of his mercies and draw him to himselfe The like course was taken with Dauid in his sinne when he wilfullie had committed adulterie and murther God not onely sent him his Preacher Nathan to rebuke him of his sinne but he sent him afflictions to drawe him from his sinne as the incest committed with his daughter Thamar by her brother Ammon the slaughter of his son Ammon the sedition of his sonne Absalon his ciuill insurâ—ection his most fearefull execution All these as summoners cited his conscience to appeare at gods Court constrayned him to come home to God in all obedience from whom he had so started by his former disobedience The Scriptures do euerie where set downe vnto vs this vse that we may make vnto our selues of afflictions that they serue vs as wandes to driue out the dust that is in our clothing and make vs leaue our sinnes and returne to God Deut. 30 After a vehement coÌ„mination of many grieuous iudgements ripped vp and denounced by Moses against the Israelits hee inferreth this clause as the sequel of them that they shall turne into their harte and by them learne to looke into their sinnes and returne vnto the Lord. Answerable wherunto is this saying of Osea Oâ—ea â— Come let vs returne vnto the Lorde for hee hath spoyled vs and he will heale vs. Ezechiel Ezech. 7 singeth the selfe same song when as hee sayth Calamitie shall come vpon calamitie I will doe then according to their wayes The Prophet Ieremie Ieâ—e 2. telleth the Israelites that howsoeuer at that time they turned their backes and not their faces yet in the time of trouble they should bee altered and should say vnto God arise and help vs. To this ende Dauid thus powreth out his spirit and prayeth vnto God Psal 81 Make their faces ashamed O Lord that they may know thy name Mala â—n m quae nos premunt ad deum ire compellunt saith that learned Gregoâ—ie Afflictions which do presse vs do compell vs to return to God King 18 The Israelits being vexed with a most grieuous famine in the time of Elias were reclaimed from their wickednes and called home to God Chro. 26 King Manassâ—h afflicted with miserie and iron deuoâ—tlie and zealouslie gaue himselfe to praier Iohn the Baptist by thundering out the iudgements of God against Sadduces and sinners â—at 3 wrought their conuersion If the prodigall sonne had not beene afflicted but might haue liued at libertie pleasure abroad we should not haue heard of his comming home But it was affliction that was his best instruction and wrought his conuersion If we suruay the causes why God afflicteth vs The causes for which god sendeth afflictions we shall learne much patience troubles shall not come vnto vs as Iaylors vnto prisoners but we shal indure them with a
from sinne and therby to giue them knowledge of his hatred of sinne For albeit that God remitteth some mens sinnes without afflicting them for their sinnes as the theefes vpon the Crosse whose sinne and punishment hee remitted 〈◊〉 23 〈…〉 saying This day shall thy soule bee with mee in Paradise As the Publicans who vpon his submisse sute for mercie for his sinne â—uâ—e 23 without further iudgement went out of the temple iustified and released and absolued of his sinne and as Peters lewd abiuration of the faith and deniall of his maister without further processe of iustice according to the desert of his enormous sinne vpon his repentance was discharged of his sinne receiued into grace and restored againe vnto his office of Apostleship Lachrimas Petrilego satisfactiones non lego saith S. Ambrose I reade of Peters teares but I reade not of Peters satisfaction for his sinnes 〈…〉 And finallie as the Palsie mans whose sinnes hee forgaue him as soone as hee sawe him without inioyning anie other thing vnto him yet commonlie it is Gods course with afflictions and rebukes to punish men for sinne and therefore for the most parte iudgement doth begin at the Lords house that the vilde man and sinner maie tremble before him Fourthlie God suffreth vs to bee afflicted here that we may be happy elsewhere to bee crucified with Christ in this world to be glorified with him in the world to come So that the troubles of this life ground vs in the hope of another life of the generaâ— resurrection and iust retribution that therein shal be giuen according to our deedes either good or euill It agreeth with Gods iustice to punish sinners and to be mercifull to his seruants nowe because his seruants are heere punished and his enemies comforted there must be an inuersion exchange of times that they may be succoured and the other tormented and this is at the generall day of reckning and after our death vpon the departure of the soule out of the bodie which immediatly goeth to heauen or to hell at what time is fulfilled the saying of Abraham to the rich glutton Luk. 1â— Sonne remember that thou in thy life time diddest inioy thy pleasure and Lazarus paine but now is he comforted and thou art tormented Fiftly God afflicteth vs to make vs conformable to the image of his sonne who suffred al afflictions If our good maister hath suffred such sorrowes for vs euill seruants why should not wee reciprocallie endure sorrowes for so good a maister He is a cowardly and dastardly soldior A similitude who seeing his captaine to bee wounded and slaine in the field before his face will not stand to it abide the triall and take such part as the captain doth before him We haue Christ his name and are called Christians because that we should liue as Christ did If thy bridegroome Isaac commeth out a foote thou must imitate Rebecca come down froÌ„ thy cammel go a foot with him Christ walked here in al aduersitie and contempt and hatred of the world and wilt thou be mounted on thy stately stead and labor to aspire to the top of al prosperitie yet be a Christian It cannot so be come down walke as Christ hath appointed you to walke and suffer afflictions as the deare sons of God as the sonne of God did Thus haue we a manifolde vse of afflictions God giue vs grace to make this vse of them The fift Chapter Of the prodigall son his confession of his sins a most necessarie effect of our true repentance THe prodigall sonne hath hitherto bin occupied about zealous meditations but whilest he mused the fire kindled and now at the last hee speaketh with his tongue Bethinking himselfe how he might pacifie his father hee thinketh it expedient and not without good iudgement to beginne his satisfaction with a dutifull confession Giue glorie to God my sonne sayth Iosua â—osue 7 vnto Achan when as he perswaded him to confesse his sinne insinuating thereby that God is greatlie glorified by the confession of out sinnes Hee that will not confesse his sinnes before God argueth great pride and boldnesse of minde and that he sorroweth or careth little for them It is a requisite and most needfull dutie and the saints of God commonlie do vse it It was Dauids chiefe comfort when the hand of God was verie heauie on him and hee had a fierce combate with many strong temptations For whilest he dolefully displaieth them vnto vs ripping them vp by their seuerall circumstances after this maner Psal 32 My bones consumed away through my dayly complaining for thy hand is heauie vpon mee day and night and my moysture is like the drought in Summer He ranne vnto this as vnto his last refuge saying in this wise I will knowledge my sinne vnto thee and mine vnrighteousnes haue I not hid I said I will confesse my sinnes vnto the Lord and so thou forgauest the wickednes of my sinne In many of his Odes and heauenly Hymnes the kingly harper harpeth vppon this note but most tunable and melodiouslie in the fiftie one Psalme Psal 51 hee trebbleth and quauereth and capereth vpon it I knowledge my sinne and my sinne is euer before mee Agaynst thee onelie haue I sinned and done this euill in thy sight that thou mightest be iustified in thy saying and cleere when thou art iudged Beholde I was shapen in wickednesse and in sinne hath my mother conceyued me Daniel Dan. 9 did the like and the briefe and forme of his confession is this We haue sinned wee haue done wickedlie Esdras and Nehemias Esdr 9 Nehem. 1 made such confessions openlie for the people And wee are taught the like in that copie of prayer which is set vs by Christ Matt. 6 when as we acknowledge our selues to bee debters and doe pray vnto God that hee woulde pardon and forgiue vs our trespasses Saint Iohn 1. Ioh. 1 commendeth this dutie vnto vs in the first of his Canonicall when as hee sayeth If wee confesse our sinnes he is faythfull and iust to forgiue vs our sinnes Leuit. 16 Confession of sinnes was Gods own ordinance instituted by him in the old church and commanded to be solemnlie obserued celebrated before the face of the church by the priest at the feast of Purification the priest laying his handes vppon a Goate and publiquely confessing the sinnes of the people By this wee must haue accesse vnto God and this is the doore by which we must enter into fauor with him We must not dote vpon our own merits and righteousnesse which is nothing if we will bee suters and speeders in our sutes but we must come as poore men with praier and submission 〈◊〉 similitude He is a fond fellow who sitting by the way side to beg the deuotions of people passing by sheweth them his golde and boasteth himselfe of his wealth and substaunce This is not the meane to
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
For if we are sonnes wee are also heires for that is Pauls conclusion Wee can want nothing Matt. 6 Iob. 16 For our heauenly father knoweth whereof we stand in need and our heauenly father loueth vs as Christ himselfe saith Therefore because this title was so encouraging and so full life it was with good reason that this comfortlesse and almost dead person did take holde of this as the Citie of refuge and hornes of the altar by which he might be sure to escape further vengeance and the handes of the destroier Secondly this title graced him verie much and did set forth his dignitie He descended of great parentage howsoeuer now he was abiect forelorn and being well brought vp he could not so put off all behauiour as vtterly to forget what tearmes to vse of what parents he did come In the like maner it maketh much to our honor and renown that we haue God to be our father for this is the couenaÌ„t and prerogatiue royal of the newe Testament that he wil be our father and we shal be his children we cannot haue a greater blessing and happines then to haue such a father Thirdly it could not be but that the memory of his father did put him in mind of the duty of a son for it serueth effectually to that end It is a foule disgrace to them of noble parentage A similitude to consort themselues basely with nasty and vild companions Is it not intolerable that a kinges sonne should disport himselfe openly in the streetes and highwaies with euery sorded beggar filthilie and shamefullie to nusse among swine and to grouel and wallowe in the dirte and in the myre This was the condition of this young mans life of this peerelesse prince of the highest descent hauing God the king of all kinges to be his father And this is the course and order of our life who are his brethren and haue all of vs one Father and are made his children by adoption and grace thorough faith in Christ Iesu Wherefore let the blessed memorial of our newe birth be most deer vnto vs 1. Sam 10 and let the name of our father be alwaies in our mindes to teach vs our duties that we may walke as deere children beseeming such a father When as God changed the estate of Sauls life hee changed his heart likewise hee was no sooner king but a kingly heart was giuen him God requireth newe hearts of his newe borne children since that nowe we haue such a gracious father we must not as before continue gracelesse children Wee read of Aulus Fuluius A. Fuluius who espying his sonne in his enemies campe woulde haue slaine him with the sword saying vnto him that hee had not begotten him for Catiline but his Country So God hath not begotten vs that we shoule serue his enemies 〈◊〉 brutish and swinish sinnes but that we should be holie euen as he is holie and remember our parentage Demades Demades in times past seeing Philip the king pleasantly disposed lasciuiously and wantonly disporting himselfe with his prisoners and captiues taken in the warres vpbraiding them with their seruile and slauish condition thus grauely and seuerelie censured his follie Sithens saieth hee fortune and good lucke hath laide vppon thee the person of Agamemnon that is of a triumphant and victorious king maiest thou not bee ashamed to plaie the Thersites that is the lasciuious and wanton companion so inasmuch as not fortune and good lucke but Gods good grace toward vs hath giuen vs the dignitie to be the sonnes of God why liue wee in wantonnesse and sinnefull pleasure why do we followe vanity and seeke after leasing God hath chosen to himselfe the man that is godlie if so bee we bee his sonnes see that wee walke worthy of so great a calling and let vs alwaies vse with reuerence the name of our Father In the processe of his speech he commeth to his sinnes which because hee cannot account in particulars â—hee thinketh it best to reduce them to a grosse and to a generall summe saying I haue sinned If he could haue recited them it would haue made to long a discourse to haue made relation of euerie sinfull action committed by him in euerie town and place where soeuer he be came since his first departure but it had beene impossible for him to haue remembred them Psal 19 For who doth know saith Dauid how often he offendeth He therefore laieth them downe in a lump by this one word Peccaui I haue sinned comprehending whatsoeuer sin hee had committed He maketh no excuse or apologie for himselfe hee excuseth not himselfe or accuseth others not his merits but Gods mercie is the thing he standeth vpon for simply and absolutely hee sayth that he is a sinner He accuseth not Sathan who tempted him his friends who forsooke him or the Planets who brought this euill lucke vnto him but condemneth himselfe he imitateth Nisus laying the whole burthen of the sinne vpon himselfe to excuse his Euryalus whom Virgil bringeth in speaking in this maner Meme adsum qui foci in me conuertite ferrum O Rutuli mea fraus omnis nihil iste nec ausus Nec potuit It is I and none but I that haue sinned Psa 51 I crie with Dauid Be mercifull vnto mee after thy great goodnes For I knowledge my wickednes and my sinne is alwayes before thee And I say with the poore Publican Lord be mercifull vnto me a sinner Luk. 18 So let vs say and not shift and put off our sinnes with excusing them or extenuating them Gene. 3 or posting them to others as Adam did to Henah Henah to the serpent but take them vpon our selues He doth not onelie simplie confesse himselfe a sinner but hee aggrauateth and enlargeth the grieuousnes of his sinnes saying I haue sinned against heauen and before thee It was not nature but especiall grace which suggested this vnto him Flesh and blood reuealed not this vnto him but his heauenlie father For if he would haue spoken as a naturall man hee would haue spoken thus Father I haue sinned but I wist not what I did I had no euill intent and meaning when I sinned wherefore it is meete thou shouldest forgiue my sinne and let mee haue againe the libertie of a sonne Thus would a carnall man haue pleaded for himselfe whereby hee should haue further damnified himselfe Hee taketh therefore a farre wiser course and by zealous pietie entreateth tender pittie Let vs doe the like and acknowledge our selues no meane and ordinarie offendors but desperate delinquents in the highest degree sinners against heauen First because our sinnes howsoeuer they seeme to vs to bee iniurious but to men are designed agaynst God who hath flatlie forbidden them and therefore directlie are committed agaynst heauen Because our sinnes do call to heauen for vengeance as the blood of Abel the sins of Sodome the wickednes of Niniueh the great citie the wrath of
shed It cannot bee expressed howe a sorrowfull soule in all humilitie throwing downe it selfe before his mercie seate is acceptable vnto God and gracious in his eyes It is not possible that hee shoulde bee shut out that knocketh at his doore or not finde comforte that is sorrowfull for his sinnes or that his teares shoulde not bee put into the bottell and GOD shoulde not wipe awaie all teares from his eies Psal 126 Hee that nowe goeth on his waie weeping aâ—d beareth forth good seed doubtlesse shall come againe with ioie and bring his sheaues with him This much holie Scripture aboundantlie doth approoue but principallie the president of this prodigall person For hee no sooner crieth but the Lorde heareth him no sooner returneth but the Lorde meeteth him naie to manifest his longing after him he a far off espieth him and at hand embraceth him God the father therefore his aboundant mercie towardes vs his wicked and rebellious children in this example is set before our eyes It is heere twofold wise propouÌ„ded vnder which two kindes whatsoeuer more particularlie may be further illustrated properlie is coÌ„tained The first is his mercy towards vs a far off the second is his mercie towardes vs being nigh and in presence with him In the description of the first these notes as euident demonstrations thereof are premised and prefixed His seeing him a far off his falling on his necke his kissing him We wil first intreat and discourse of the first His seeing him a far off He beginneth with this first because this is that which chiefly worketh in vs for his grace The grace of God the cause of our conuersion A similitude and louing countenance must go before else how should our repentance and conuersion followe after A sinner is like the Eccho which cannot speake first but must answere a voice God must call before we can come hee must speake first and then we aunswere and say with holy Samuel Speake Lord for thy seruant heareth 1. Sam. 3 We haue nothing of our selues without the grace of God For of his fulnes haue we al receiued grace for grace A similitude When wee beholde our face and image in a glasse the shadowe of it moueth as the man mooueth whose image the same is the countenaunce thereof cannot looke vpwarde vnlesse the man himselfe the substance of that shadow looketh vpwarde first Wee are Gods image as he moueth vs so we are moued we cannot looke vp to heauen of our selues God first must lift vp our eies thereunto A similitude It is easie for any man to kil himselfe but impossible againe to giue life vnto himselfe it is easie for a man to kill himselfe with sinne but it is not in his power to quicken himselfe by repentance of his sinne Hence is it that Christ saith No man coÌ„meth to the father Ioh. 6 vnlesse the father who sent me draweth him And that the church praieth thus Drawe me after thee Cantic 1. and we wil run vnto the sauor of thy sweet ointments â—zech 2 When as God commmanded the Prophet Ezechiel to raise vp himselfe and to stand vpon his feet immediatly the spirit of God did come vpon him and set him vpon his feet he had neuer beene able to haue risen of himselfe if the spirit had not helped him There be certaine birdes of verie swift flight A similitude but therewithall so long winged as if by chaunce they fall vnto the ground their traine so traileth vppon the ground as they cannot mount vp againe anie more and recouer their flight It is so with vs who sometimes of a sudden would soare verie high and as a birde would flie swiftly vp to heauen but our wings and feathers so spread the grouÌ„d as whensoeuer we fall downe to it againe as commonlie we doe being earthly minded we rise no more vp vnlesse that God himselfe erecteth vs by his spirit As Rachels cattell could not drinke of the water of the brooke before Iacob had rolled away the stone that couered it Gen. 29 so there is a stone which laieth ouer our hearts which vnlesse God first remoueth we can not drink of the waters of repentance For it is God only that mollifieth my heart and taketh away this stone as the iust man Iob saith Iob. â—3 The Prophet admiring the power of god who with water forced out of a stonie rocke satisfied his people exclaimeth in this wise Which turned the hard rock into a standing water and the flint stone into a springing well may not wee likewise admire the Lords power and celebrate his praise who of his goodnes striketh the stonie hearts of sinners and forceth out of them the water of repeÌ„tance Psal 114 A similitâ—â—â— There are sundrie locks which are so made as they easily may be locked without keyes but they cannot againe be open without keyes We may locke and shut out our selues from the kingdome of heauen but without him that hath the keyes of Dauid to open when no man can shutte and shut when no man can open wee can not open the doore of this kingdome Turne me O Lord saith the Prophet Ieremie and I shall be turned Thâ—â—r 2 5 We of our selues doe turne from God and do not turne vnto him vnlesse God himselfe doth turne vs. Wee are without God as Samson without eyes and remaine in the blindnesse and ignorance of our sinne It is God who openeth our eyes and our hearts deliuereth vs from our sinnes our spirituall enemies God saw the prodigall sonne a farre off and this immediatelie brought him nigh vnto him as hee seeth vs sinners when wee are yet farre from him and thinke of any thing rather then of him And this is that which moueth our affections reconcileth vs again vnto him A similitude The Sunne is of that forcible nature and power that it pearceth the verie heart of the earth it engendreth gold and diuers other mettals in the bowels thereof so the reflexion of the Sun beames of Gods grace so radiantlie and forciblie worketh in mens harts as it bringeth forth the golde of faith out of them and diuerse other good effects and motions of the spirit Dauid extolling the power of God who rebuking the red sea made the waters of it stand vpon an heape and made the waters of Iordan start aside for the people to go through thus wondreth at it saying What aileth thee O thou sea that thou fledst â—â—al 114 thou Iordan that thou wert driuen backe But I ceasing not to wonder at this mans turning backe I expostulate the case thus What ayleth thee O thou sinner that thou fleest and thou runnagate prodigall sonne that thou turnest backe Wee cannot sufficientlie wonder at Gods grace who made this vncleane wretch the doung of the earth and the Clay of the streetes purer and brighter then the starres and Sunne before him Rom. 11. Oh the deepenesse of the riches both of
in effect the same dittie making Gods mercie the effect of his seeing vs. Psal 33 The eyes of the Lord are vpon the iust and what then his eares are open vnto their prayers Psal 33 Come vnto me saith the same Prophet in gods person and ye shall be lightned It cannot be but where there is most light A similitudâ— the place must bee warmer and therefore in the full Moone the nights are warmer because the light is stronger so let God behold vs with the brightnes of his countenaunce and let the light of his loue shine in our hearts and they shall bee warmed with the zeale of the spirit and the fire of his mercie will be kindled within vs. The presence of Gods face is admirable and vnspeakeable for it rauisheth our hearts and suddenlie changeth them and draweth them to obedience If the Sunne stoode still in Gibeon and the Moone in the valley of Aialon Iosua 10 and the mightie walles of Hiericho came topling to the ground at the voyce of God by his seruant Iosua Iosue 6 no maruell it is though our sinnes come tumbling downe and we returne to God with the prodigall sonne when God himselfe beholdeth vs a farre off to this purpose and hath compassion of vs. Psal 104 For the vast earth trembleth at his look if he but toucheth the mountaines they do smoke Finallie as all mercie is present towardes vs when Gods eyes doe behold vs so all miserie and calamitie dooth befall vs when his face is turned from vs. Hereupon saith Dauid When thou turnest away thy face they are troubled Psal 104 if thou takest away their breath they die return vnto their dust Dauid once perswaded himselfe that his estate was so sure as it could not bee altered when hee spake in this wise Psal 30 I sayd in my prosperitie I shall neuer be remooued thou Lord of thy goodnes hast made my hill so strong But the euent did put an other song into his mouâ—h and made him to recant and reuerse this proude boasting saying Thou didst turne thy face from mee and I was troubled Wherefore praie wee the Lorde to beholde vs that hee woulde by no meanes turne awaie his face from vs least as Dauid sayth if hee maketh himselfe as though hee seeth vs not wee bee as they that goe downe into the pitte Least all our prayers bee made in vaine and our sâ—tes doe take repulse hee saying vnto vs as vnto the olde Israelites When yee shall stretch out your handes Esay 1 I will hide mine eyes from you and though yee make manie prayers I will not heare you for your handes are full of blood But the prodigall sonne his former disposition considered Mercy is to be shewed to the wicked the present compassion of the father had of him is woorthie to bee obserued For hee was a man wholie swallowed vppe of sinne wilfullie walking after his owne wicked wayes there was no feare of God before his eyes Yet the father rebuketh him not in his indignation neither dooth hee chastice him in his heauie displeasure but hee rather chooseth to prosecute him with fauour which hee did not deserue then persecute him with iudgement which was most due vnto him Teaching vs the like mercie that we would shew to such who beseech our mercie howesoeuer in regarde of their vilde inclinations they bee vnwoorthie of it There is none can bee lewder and more infamous then this fellow vpon whom such abundant fauour was extended to signifie that how so euer the persons are qualified yet their miserie by vs must compassionatly be respected Matth. 5 It is the expresse commaundement of Christ that we should be merciful as our heauenly father is mercifull Now how he is charitably disposed to the wicked herein it is euident in that he maketh the sun to arise on the euil and the good Matt. 5 and sendeth raine on the iust and vniust The hauen is a refuge and reliefe to all that ariue thereat A similitude whether good or bad as it succoureth innocents so it often doth protect robbers God is the hauen to whom whosoeuer at any time doe driue they shall rest in safetie If thou dost help and relieue vnworthie with them doubtlesse will resort vnto thee Gen. 18 some who are worthie Abraham confusedly without any difference harboring all straÌ„gers amoÌ„g them vnawares receiued likewise Angels It is Salomons aduice Pro. â—5 Rom. 12 and Paul ratifieth it That if our enemie doth hunger we do feede him Let vs measure others by our selues and let vs doe to others in their wants which wee would wish might be done to vs in the like necessities If God shoulde shew his mercie onelie to the good where should the wicked and sinner appeare What should become of vs who are borne in wickednes and doe nothing else but bring foorth vngodlinesse Wee will not exhibite anie kindnes to our neighbor in his extremitie because his life offendeth vs and yet wee craue daylie for helpe at Gods handes though hourly diuersly and grieuously we offende him With what face canst thou so often begge of God and art so cruell to a begger at the gate that comes but seldome to thee Among the fiue thousand who were fed by Christ with fiue loaues and two fishes Iohn 6 there were without doubt some euill disposed people yet Christ dooth not sunder and diuide them from the rest but equallie without respect of persons relieued them togither It is a pithie saying of S. Ambrose Ambrose Misericordia non iudicat de meritis sed miserijs Mercie doth not consider of mens merits but of their miseries It is the fashion of the worlde before they bestowe vpon anie their almes to make a scrutinie and inquitie of their liues There must come question vpon question before a poore begger can haue the smallest deuotion This we may well call Scrutinium diabolicum a diuelish scrutinie For so it is in deed wheÌ„ as a needy person doth implore our charity and we weary him with words but do very slenderly help him with our works This trick we first of al lerned of the diuel who teÌ„pting our sauiour in his extream pouertie questioned with him as we doe with the poor whether he were good for to the like effect he expostulateth thus Matt. 4 If thou saith he be the sonne of God cast thy self down making a great doubt whether he were such a man as were worthie to be relieued in this his extremity but of this matter I spare further to intreate because I haue particularly discoursed at large of it in my booke of almes This I haue thought good to admonish thee of by the way vnder the example of the fathers charity vnto his wicked sonne that thou maist likewise dispose thy self to be mercifullie affected euen to wicked people That so thou mightest imitate thy heauenlie father Matt. â— and bee perfect as Christ
Trinitie exceeding wrong when as wee depriue them of this their ioy and we grieue tâ—â— much the holy spirit of God by which we are sealed vnto the day of redemption The Lord therefore giue vs his grace to turne from our sins to make God ioyfull of it For by his ioy we shall haue all ioy for in his ioy is eternall ioy and glorie for euer The ninth Chapter Wherein is shewed by the present estate of the prodigall sonne howe God mingleth prospopitie with aduersitie WHen the sorrowes of the prodigall sons heart were enlarged and he sayde in his soule On when wilt thou comfort mee then the Lord declared his saluation and his mercie did he openlie shewe in the sight of the people Despaire not therefore O sinner of the louing kindnesse of thy God neither fall thou vnder the burden and heauy weight of thy afflictions for God casteth down raiseth vp again hee taketh the simple out of the dust and the poore out of the mire that he might set them among the princes euen the princes of his people As God departeth froÌ„ a sinner for to humble him so hee returneth againe vnto a sinner to haue mercie on him It is Gods maner to temper and mingle aduersitie with prosperitie and prosperitie with aduersitie He hath two strings to his bow if one will not serue an other must But hauing sufficientlie tamed his sonne with the sorrowe of the one hee now forthwith refresheth him againe with the comfort of the other God forsaâ—eth not his 〈◊〉 aduersity God doth not vtterlie cast off his children and forsake his inheritance But when the time commeth that they return to him he returneth to them and bringeth all ioy with him â—uit 22 â—um 28 When as God ordained in the olde lawe diuerse set seasons to be consecrated vnto feasting hee preciselie charged that the first and latter day shoulde be more solemne and ioyfull then the rest In the beginning of our conuersion and in the ende of our perfection the Lord doth minister vnto vs greater gladnes Wee haue peace of conscience and ioy in the holie Ghost vppon our true repentance in this present life and in our perfect consummation and blisse wee shall enioy all honour and felicitie in the life that is to come Be our afflictions neuer so grieuous and come vnto extremitie they shall be at the last all taken away from vs nay the more afflictions we indure here the more ioyes and comforts wee shall enioy else where Great and vnspeakable were the sorrowes of the Israelites whilest they were in Egypt but the Lord did not leaue them in the midst of them but deliuered them out of al and gaue them noble victories ouer all their enemies so long as they obeyed him Iohn 2 If there had beene a hundred water pottes at the marriage at Canaa as there were but sixe Christ might and woulde as easilie and willinglie haue turned them into wine so hee both can and will turne the waters of our aduersities though they rage neuer so much so as the streames thereof runne ouer our soules into all kinde of comfort as most delightfull wine which gladdeth all our hearts if so bee wee will turne vnto him at the last God giueth prosperitie in his due time The sufferinges of Gods people cannot bee perpetuall but sorrowe must depart and ioy must returne at the last But yet hee suffereth vs first for good causes to be euill intreated to wander to and fro and to suffer all aduersitie before hee sendeth vs his gracious helpe which bringeth prosperitie 2. King 4 The widow woman was first brought to all pouertie before by his Prophet he would supplie her necessitie Before the Israelites were deliuered they were brought to the exigent the sea was before and the Egyptians behind them so as then there was but small hope left of deliuerie of them Hierusalem was reseuâ— and saued from Senacharib but Rabsâ—chah and his rabblemenes had sealed the walles first and were at the gateâ— The woman was cured of her bloodie issue but first shee spent all shee had vpon Phisitians The prodigall sonne was honourablie entertained and with all good things replenished but first his father suffered him to bee seruilye entreated yea almost with famine and all extremitie consumed God is not â—â—anged And yet for all this in the Lord there is no variablenesse nor shadow oâ— change The change and alteration is in the creature and not in the Creator who is alwaies the same A similitude When fiâ—st the ship setteth out from the hauen and launcheth into the deepe the land and houses hard by seem to him that is in the ship to rotteâ— to and fro and that hee himselfe mooueth not at all when as it is quitâ— conâ—â—â—râ—â—â—t he only staggreth and is euer moouing the and â—s immoueable and cannot be stirred Saâ—â— was verie sottish â—am â—4 and he reasoned absurdlie when as he sayd Thâ— Lord hath 〈…〉 sight a 〈◊〉 me For it was not God that depâ—â—â—â—â— from â—â—â—l 〈◊〉 it was 〈◊〉 that departed 〈◊〉 God The â—ather â—eparted not from the prodigall sonne but the proâ—â—â—â—â— sonne â—ooâ—e his vagaries and depaâ—ted 〈…〉 And this is one case for God is alwayes one 〈◊〉 similitude Imaâ—ine that thou seest a man â—â—â—tâ—ng 〈◊〉 and â—ne 〈…〉 at his right hand râ—â—ch vp and 〈…〉 is it not manifest that this man that flitcheth and changeth hands is the man that mooueth and that the other al the while mooueth not so we when we are at the right hande of Gods mercies and do wilfullie turne by our sinnes and wickednes into the left hand of his iudgement is not this alteration and turning wholie in our selues It is a cleare case that it is God said indeed by the mouth of his Prophet Ionas Ionas 1 Yet within fortie dayes and Niniueh shall be destroyed And yet Niniueh was not then destroyed and yet God was not changeable For the Niniuites that then stoode at his left hand by reason of their sinnes and were then to be stroken turned to his right hand by their speedie repentance and so escaped that iudgement The prodigall sonne when he was at Gods God is gracious thogh sinners bee vngracious left hand and should haue perished in time turned vnto his right hand and so was entertained God cannot but haue a recourse to his wonted mercie The stubborne Iewes exasperated him mightilie and prouoked him wrathfullie to thunder against them in this maner Oh sinfull nation Esai 1 oh people laden with iniquitie the seede of the wicked and corrupt children the daughter of Syon shal remaine like a cottage in a Vineyard like a lodge in a garden of Cucumbers and like a besieged Citie But presentlie his heate is allayed and qualified and he speaketh thus mildlie and meekelie vnto them Wash you make you cleane take away the euill of your workes though your sins were as Crimson they shal be