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
of God acceptable and perfect As before he had giueÌ„ vp his members as weapons of vnrighteousnesse vnto sinne Rom. 6 so now giuing them vp as weapons of righteousnesse vnto God He is no more proude in his own eyes but his soule is humbled euen as a weaned child Psal 131 casting down himselfe before his mercie seate and in feare worshipping towardes his holie Temple comming with a rente heart aswell as rente garmentes Ioel. 2. Psal 84 and turning vnto the Lorde his God desirous to bee a doore keeper or a hired seruant in the house of his God rather then to conuerse in this miserable condition in the tents of the vngodly And this his sute hath speedy good successe his father beholding him a farre off with the eye of mercie and graciouslie embracing him when he was in presence with the armes of pittie For hee did put off his sackcloth and girded him with gladnesse hee adorned him with a ring dignity and greate worshippe did hee laie vppon him he richlie did decke a Table for him in despight of his enimies he did finallie make him glad with the ioy of his countenance and did wipe away al teares from his eyes The allegorie â—he allegoâ—â—â— of this â—â—rable and morall application of this parable without constraining it seemeth to be this The father is God these his two sonnes are two sortes of people in the Church of God The one of them orderlie and of good gouernment contented to abide in his fathers house liberties of this church the other exorbitant refractorie and disloyall gadding abroad after his owne fancies yet humbled by discipline and by chastisement reformed The far Country which he traced was his far departure from his fathers Lawes by his wicked lustes The substance which he wasted was the riches of his grace which he deuided to him The famine hee sustained was the want of the breade of eternall life and infinite other defectes and wants vnto which a sinner is subiect when he is gone from God The cruell tyrant whom hee serued was the Diuell whome he obayed this farme of his which hee attended was this present euill worlde in the which the Diuell raigneth The swine which he kept were vncleane spirits vngodlie companions the hearde into which the Deuils doe enter and doe violentlie throwe into the sea of all euill The huskes which rather burdened then relieued his stomacke were the light and idle vanities of this worlde His sinnes wich hee did feede vppon the alluring baites and inticementes of the Deuill His returne home was his returne from sinne by speedy repentaunce his welcome home was the gracious acceptance of this his repentaunce His first roabe was his first royaltie which Adam lost and Christ redeemed for vs. The seruaunts who did fetch it were the ministers of his holie worde who bring his graces to vs. The ring was the seale of Gods holy spirit and a token of his dignity whereby he crieth Abba father and is sealed vnto the day of redemption The shooes of his feete were the preparation of the Gospell of peace The fat Calfe that was killed was Christ slaine from the beginning of the worlde for him and vs all his prodigal children The heauenly banket mirth and musicke is the ioy and happines which we shal bee partakers of in the kingdome of heauen all which shall bee orderlie prooued vnto vs in their proper places Now of this parable there is a manifold vse The vse of this parab A similitudâ— whether we respect the matter or maner of this history It is like to a great peece of money which containeth in it the value of manie peeces It is full of mysteries and matters of much moment albeit in our grosse and carnall mindes we cannot conceiue them It is often seene that thinges of great price of those that are ignoraunt of the vertue of them are vtterlie reiected which by men of iudgement who doe know their nature are verie much accounted of A similituâ—â— A base Countrey man passeth by a King and doth him no reuerence because hee knoweth him not A similituâ—â— A simple Pesant as he walketh in the fielde trampleth vnder foote many holsome simples which the skilfull Apothecary carefullie gathereth vp and maketh of them many healthfull confections In this fielde wherein we walke many hearbes and flowers of forcible operations fit to bee applied to all wounded consciences may bee gathered of vs. There is no one bedde in the Lordes Eden no place of holie Scripture in the whole Bible which yeeldeth more sauory and comfortable doctrine then this place doeth For first the manner and forme of this parable delighteth very much as shrowding his matter vnder a parable and borrowed speech and allegoricall discourse and this is the common custome of Gods spirit for very good causes First it serueth to strengthen our weake memories â—hy Christ â—ormeth by paraâ—s that thereby wee may better keepe in minde his holesome instructions For euen as the stomacke vnlesse it hath a retentiue facultie to retaine and digest the meate and nourishment that is put into it 1. 〈◊〉 helpe 〈◊〉 weake â—mories â—militude vntill it hath passage through the vaynes and partes of the whole bodie to cherish and to battle it it receiueth no good so vnlesse wee laie vp and keepe in our hearts such needefull pointes of doctrine as are taught vs from the word all preaching is in vaine and our hearing is vnprofitable vnto vs. â—â—â—ilitude As precious pearles and iewels are fastened vnto ribbandes that they might not bee lost so Gods heauenlie worde an incomparable treasure and a pearle of greatest price is set out in parables that it might not be lost of vs. You shall haue manie olde persons that shall verie manie yeeres remember a familiar example or similitude borrowed from such things as we haue here common vse of which they shal heare from a preacher when as many other deepe poynts and matters of more substance then examined and discussed shall be quite forgotten and onelie because prouerbes and plausible similitudes drawne from dayly pracâ—ize do take deeper roote and impression in their mindes And for this cause God doth often open his mouth in parables and declare vnto the people hard sentences of olde A second cause moouing him thereunto 2 That wee may better vnderstand that which is taught vs. is to lay open and vnfolde more plainlie that which is â—aught vs that wee maie the better conceiue it and â—earne it Aristotle the Philosopher prescribeth â—his course Vt à notioribus ad minus nota procedamus That in our way of teaching by plaine and â—nowne things we leade our schollers to the betâ—er vnderstanding of those that are vnknowne â—owe because things visible obiect to our senses â—re better knowne then those that are inuisible â—nd remooued from the same and those that are â—orporall are better conceyued then those that are â—pirituall hence is it
As if hee should haue sayd I dare not and I doe not make sute vnto thee to bee as I was before and to bee taken for thy sonne I am vnworthie of such fauour I haue so disgraced my selfe I haue beene so dislike thee that I cannot bee thy sonne vouchsafe mee that mercie that I maie belong vnto thee that I maie haue a roome and seruice in thy house among the companie of thy hyred seruants I will not bee thy sonne but Lorde make mee thy seruaunt Psal 85 For better it is for mee to be a doore keeper in thy house then to keepe swine abroade One thing therefore doe I desire of thee euen that I may dwel in thy house for euer For there the swallow hath found her a nest and the sparrow a place wherein to hide her selfe euen thy altars ô Lord my king and my God Of this example let vs make a godlie vse and let vs learne humilitie it will auaile vs much as it did this man Matt. 7 Enter saith Christ into the straite gate which must bee by humilitie For we cannot passe through a narrow gate but by stowping low vnto it And better it is to stoupe too much then an â—uch too little otherwise he may receiue a knocke and be repelled backe Matt. 4 Our Sauiour Christ preached often of humilitie because it might be better learned of vs Of whome did he make choice to be his followers but humble and base fishermen Whom hee so peremptorilie charged with this dutie as he told them flâ—tlie that vnlesse they were lowlie and humble like children Matt. 18 they should not be saued Luk. 2 Christ by humilitie was exalted to all dignitie When he was borne in a stable and laide among beasts he was applauded and glorified by Angels When as hee was circumcised the eight day as a sinner he was then named Iesus which signifieth a Sauiour When he was numbred among the wicked and betweene two theeues crucified the whole heauen was then obscured Matt. 27 and the Sunne and Moone eclipsed and hee was by his father by signes and woonders glorified and by the Centurion standing by and seeing them publiquelie magnfied A lowlie man without pride is like an innocent Doue without gall 〈◊〉 similitude 〈◊〉 similitude A tree that is planted in the lower ground is safer then that which standeth higher vpon a loftie mountaine for the windes and tempestes haue more power ouer it He that is the lesser is the greater saith Christ Luk. 14 The greater because his rewarde shall be greater the greater because he is like vnto Christ who is greatest of all A similitude As ashes do keep and preserue fire so our humilitie whereâ—y wee consider our selues to be but ashes keepeth and cheerisheth the fire of the spirit The deeper and lower that the pit is A similitude the holesomer and sweeter the water of it is so the lowlier and humbler thou art the more delightfull and gracious art thou vnto God Thou canst neuer loose by thy godly humilitie for it will extoll thee and bring thee vnto dignitie Paul who in humilitie confessed himselfe to be the least of the Apostles 1. Cor. 15 in labours through God who wrought mightilie with him hee exceeded and surpassed all the rest of the Apostles The Baptist who thought so meanlie of himself Matt. 3 as hee thought his hande not woorthie to vntie Christes shooe Christ vsed that hand to a higher office and did put it to his heade and was baptized of it The Centurion who adiudged himselfe vnworthie to receiue Christ into his house Mat. 8 Christ did commend him and did preferre him aboue all the people of Israell Matt. 18 But Capernaum that looked proudly and stared vp to heauen the Lord depressed and threw it downe to hell When Christ was to manifest his tranfiguration Matt. 17 which made to his glorie hee shewed it but to three but when he was crucified which made to his contempt he was seene of all he would be lifted vppe and hanged in the ayre that all the worlde might seâ— him It is not amisse to conceale such things which maie tende vnto our praise and to make them knowne to fewe but it is to good purpose to publish our defectes and manifest them vnto all Thou hast no iust cause and argument of thy pride but thou hast matter inough to prouoke thee to be humble Vide vnde veneris crubesce vbi es ingemisce â—ernard quò vadis contremisce Looke from whence thou art and bee ashamed where thou art and be grieued and whither thou shalt and be terrified We see sometimes a man in respect of his wit little wiser then an Asse and yet be setteth and rufleth in his silkes and is adorned with his rings and costlie iewels his outward burthen is better then himselfe and this man is proude because of his riches which an Asse might bee as well that is his sumpter Iade and carrieth vpon his backe more riches then his maister The proudest vpon earth when hee is buried in the earth is as meane as the vildest here on earth A similitude In Chesse play there are diuers degrees of persons There is the King the Bishop the knight the rooke and there is the abiect and paultrie pawne these haue their differences and roomes by themselues according to their degrees while the game lasteth but they are all one when they are put into the bagge Death maketh the begger the King alike all are one with him when he hath vs in his bagge There are eares of corne in the time of haruest to be seene in the fielde that are higher then others A similitude but when the Reapers cutte them downe they are bounde vppe togither and then this difference appeareth no more betweene them for they are threshed and beaten out togither Let vs therefore laying aside all pride bee humble and meeke as it becommeth Christians and as Christ himselfe by his owne example teacheth vs. The eight Chapter How God out of euill things bringeth forth good as making the sinnes of the prodigall sonne the occasion of his humble and dutifull confession IF the prodigal sonne had not beene so sinful he had not returned to his father so sorowfull From the excesse of his iniquitie did spring this his dutifull and conformable humilitie This commendeth both the goodnes and wisdom of God to vs who can make our sinnes redound to his praise and from a matter so vilde can extort and wring out such a vertue from vs. Is not hee a wise workeman who cannot onely skilfully graue in golde and siluer A similitudâ— and improoue the purer substance but also can make vse and benefite of the drosse and can applie it to good seruice It is so with God who is this cunning craftsman who not onelie engraueth in the hearts of his Saints his refined mettall the markes 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
willeth thee as thy father is perfect The third Chapter The readinesse of God in forgiuing sinne and his slownesse in punishing it signified by the father his running out to meete his prodigall sonne THe father espying his sonne a farre off contenteth not himselfe with the sight of him or with barelie pittying him or weeping for him and so leauing him but he further maketh haste and runneth out to meete him that neyther anie other in the way might hinder him or otherwise the conceit of his fathers seueritie vnhappilie terrifie him A similitude By this and other circumstaunces going before the order that God vseth in receyuing a sinner is notablie sette downe Hee is like vnto a Nurse who seeing her tender childe venturing to come vnto her that it shoulde not take a fall maketh speede and runneth to it Or like vnto a Vulture A similitude or greedie fowle who first seeing his pray a farre off flyeth swiftly vnto it seazeth vppon it and afterwardes deuoureth it so Goâ— first seeing a sinner a farre off in the vttermost coast and region of sinne taketh to him the winges of mercie and flyeth speedilie like a swift arrow to him hee lighteth vpon him culling him and kissing him and afterward incorporateth him and maketh him his owne The father woulde not stay vntil his sonne shoulde come vnto him and with all submission vpon his knees craue remission vntill hee had vrged him by many arguments and pearced his eares and heart with his complaintes it was enough with him to mooue him to helpe him to know his miseries albeit he came not into his presence to vtter them As it is sufficient to mooue a tender Father to knowe his sonnes aduersitie A similitude that hee is fallen into a Riuer where without speedie helpe he must needes bee drowned albeit hee grateth not his fathers eares with lowde crying vnto him so is it enough with God that hee knoweth our daungers that wee sticke fast in the deepe myre where no water is or that the streames runne ouer our soules albeit wee crie not vntill wee waxe hoarse vnto him and treble and beate often vppon the name of Our Father The Lorde seeth well the anguish of our mindes and our groaninges cannot bee hid from him And therefor hee sayeth thus by the Prophet Esay Before that they crie I doe heare them This father in running out to meete his sonne testifieth his loue which hee beareth to his sonne God is slow in punishing sinne howe readie he was freely to remit whatsoeuer sin his sonne did commit It is Gods nature so to doe It hath alwaies beene his custome to bee verie forward to shewe sauour to a sinner and to bee vnwilling and slow to punish him Genes 3 When as Adam had broken the couenant and was in the transgression it is saide that God walked in the Garden in the coole of the day When as hee came to take vengeance vppon sinne hee came not downe riding vpon the heauens as vpon an horse neither did hee come flying vppon the wings of the windes nay hee came no fast pace but walking and creeping as it were a Snayle If hee had delited in our confusion and did not rather expect our conuersion woulde hee not thinke you mende his pace and make more haste to punish vs Gene. 7 When as God was purposed to destroy the first world and wash away the horrible filthinesse of sinne which polluted the earth with the waters of his rage before this his iudgement was accordinglie executed it was a hundred yeares before to his preacher Noah published This his exceeding patience and long sufferance argueth flatly his slacknes in punishing vs For else he needed not to haue warned them at all or respited them so long but might haue soone ouerwhelmed them â—ed 19 When his doome definitiue was denounced against Sodom her sister Gomorrah her neighbor townes about he came familiarly to Abraham before of set purpose broke the matter vnto him that he might stay him by intreating for them For to signifie so much he suffreth dust and ashes to dispute with him and so farre to commune and preuaile with him as if there had beene but ten honest persons in the place the rest had beene preserued and saued for their sakes What proofe more pregnant can we haue then this of the teÌ„der mercy and louing kindnes of the Lord Pharaoh was the rankest rebell that I reade of for he spared not to say Exod. 14 Who is the Lorde that I should let Israel go I knowe not the Lorde neyther will I let Israel go Woulde such a fellowe thinke you haue beene spared Yet the Lorde did spare him and warned him seuen times before hee would destroy him Oh the exceeding bountie of our God towards vs. The Niniuits were a pestilent and peruerse people out of measure sinfull Ionas 3 for the outcrie of their sinne had sent an Eccho vppe to heauen and the Lord had presentlie decreed their destruction but though the sworde was nowe drawne out of the sheath to wound their hairie scalpe yet so good a God was he so slow to vengeance and full of mercie as their repentance mitigated his moode and shut vp the sworde of his anger and iudgement againe into the scabberd By the Arke of the Testimonie wherein the law was kept was the Mercie seate placed to signifie that as soone as wee haue offended the lawe there is mercie to bee had Psal 130 With the Lorde there is mercie sayth the Prophet Dauid and with him is plenteous redemption Now as he is thus backward slow to anger The Lord is swift in shewing mercy so is hee as forward and prone to mercie As hee but walketh when he punisheth a sinner so he runneth when he would saue a sinner as he did here to saue a notorious and miserable sinner Luke 19 Christ meaning to diuert into Zacheus his house or rather into his soule and to make him of an Vsurer and lim of the diuell a sonne of Abraham and a child of God he looketh vp to the fig tree wheron Zachee stood and saith Zachee come downe at once and come quicklie vnto me Ioh. 13 To Iudas Iscariot the thiefe and the traitor when hee was plotting and compassing his treason the Lord likewise said Iudas that which thou doest doe quicklie Iudas his treason was the worlds redemption and therefore he was so ready and greedie it should be finished Luke 22 Else where he likewise speaketh to the same effect saying I must bee baptized with a baptisme and howe am I grieued vntill it be ended This hee spake of his passion the cuppe of our blessing the earnest and price of our eternall saluation â—ctes 2 When the holie Ghost in the daie of Penticost came vppon the Apostles it came suddainly in a sounde from heauen as of a rushing and mightie winde It was in mercie to illuminate and
PORTRAITVR of the prodigal sonne Liuelie set forth in a threefold Discourse 1 Of his Progresse 2 Of his Regresse 3 Of his ioyfull welcome home Published by Samuell Gardiner Batchler of Diuinitie Ezech. 18. vers 23. Haâ—e I anie desire that the wicked shoulde die saith the Lord God or shall he not liue if he returne from his wayes AT LONDON Printed by P. S. for Nicholas Ling and are to be solde at his shop at the west end of Powles 1599. To the Right Worshipfull sir Hierome Bowes Knight all externall and eternall happinesse WHatsoeuer my learning and iudgement is sure I am it is the gift of God Euerie gift of God the more it is occupied the more it is encreased euen as fire the more it is blowen the brighter it burneth or as a sworde which the more it is scowred the more it glistereth or finally as corne which the more it is grinded Matt. 2â— the more flower it yeeldeth The parable of the Talents insinuateth so much and dayly experience sheweth no lesse I doubt not therefore but that this my small talent put out vnto the exchaÌ„gers by his good grace vpon it working in the harts of those that shall borrow it shall be returned to my master with aduantage The pittaunce of oyle of the widowe womans remaining in hir pitcher â—ing 4 was so encreased through the goodnesse of God by the hand of his Prophet as she had not only ynough to supply hir daylie wants but sufficient remayning to make payment of her debts The Lord our God hath raysed vp a Prophet from among our brethren â—â—ut 18 by whose blessing I doe hope that this litle oyle of heauenlie knowledge which God hath powred into the vessell of my soule shall receiue such encrease as besides sufficiencie to serue common needes somewhat shall redownd to discharge my iust debtes due to you and others Wherefore right worthie Knight take from my haÌ„ds this deserued labour by your kindnesse vndeserued It is most due vnto you for sundrie due respects For first the dedication of bookes to men of merite hath bin a very ancient and common custome deducted from the practise of the primitiue church and since by the ancient fathers schoolmen and nowe by the learned of our time and age put in common vse What you merite of mee I spare to shewe because I woulde not bee thought to flatter you and the rather because your religious loue hath beene of late so publiquelie signified as it seemeth a thinge needlesse by mee to bee rehearsed In a word good Knight I owe vnto you as much as it is lawfull for a man to owe and therefore I entitle this treatise vnto you in steed of a parcell of the grand arrerages that are comming vnto you Moreouer if Saint Iohn did not amisse in superscribing his second epistle which hee made to his elect Ladie and his thirde epistle 2. Iohn 3. Iohn vnto his beloued Gaius I cannot be blamed for consecrating these the fruites of my studies to my electe and most beloued Knight Luk. 1 Nay if Saint Luke inscribed his gospell to his most noble Theophilus which signifieth a friend and louer of God sithence I am assured that I haue hapned vppon another Theophilus and louer of Gods worde I thinke you very worthie of this historie of Saint Luke And this was the principall inducement that moued me to giue you this book for howsoeuer I might alledge aliaunce and worldly respects many yet the regarde of your zeale and religion is more moouing then any You being both of iudgement rightly to conceiue of it and of worship and countenance sufficient to defend it I coÌ„mit it vnto you you vnto the almighty who make your ancient and worshipfull name famous stil in earth and engrosse it and register it in the booke of the righteous in the life that is to come Your worships to be commaunded SAMVEL GARDINER To the Religious Reader THou hast here good Reader a Manuel of mellistuous meditations which this scripture of scriptures and this storie the storehouse and library of learning aboundantly fruitfully yeeldeth vnto thee Here is the iuice of that pleasaÌ„t grape that pure new wine Matt. 9 which being put into new vessels refresheth and maketh glad the hart of man here is that oile Psal 104 euen the grace of God which maketh him to haue a cheerefull countenance No Nectâ—r and Ambrosia which the Poets faine to bee the drink and meate of the Gods may compare with this The Manna of the Israelites Psal 78 and the Angels food which the Lord did send vnto them is nothing aequiualent proportionable vnto this Iohn 6 for those that did eat of that are all dead but whosoeuer tasteth and feedeth vpon this he shall liue for euer For this giueth nourishment vnto dry and deade consciences and putteth life into them Ezech. 37. as the word of God in the mouth of Ezechiel did to dry and deade bones The spirit speaketh euidently throughout this whole discourse how as the lord is iust in punishing of sinners so is hee as mercifull vnto those that doe repent As in his lefte hande hee holdeth out a sworde readie for to wound vs so with his right hand he putteth forth a shield whereby to defend vs. The Lord is like vnto a louing father who reclaimeth his ryotous and vnruly sonne with the rod of his displeasure but being corrigible and reformed by his discipline hee throweth away his rodde and in mercie embraceth him of euerie side Rom. 2 Tribulation and anguish shall bee vpon the soule of eueryman that doeth euill to the Iewe first and also to the Grecian but to euerie man that doth good shall be honor and glorie â—al 6. and as many as walke after his waies peace shall be vpon them and mercie and vppon the Israell of God So as heere hee harpeth with the kingly harper vppon these two stringes and his antheme and songe is of mercie and Iudgement and about these two pointes is all this storie spente Psal 101 Each seuerall man shoulde bee anothers looking glasse but this man is a spectacle in the Theater of this worlde for all men to looke vppon In whome wee may see the riches and bountie of the grace of God towardes vs Esai 59 howe his hande is not so shorte but hee can saue nor his eares so thicke but hee can heare nor our sinnes so greate but he can and will release vppon our returne with this prodigall man vnto him Heere is fulfilled the Aphorisme of the Prophet in the mouth of the Lorde Ezech. 18 I will not the death of a sinner but rather that hee repente and liue And this of the Psalmographe Truely Psal 73 God is good vnto Israel and to those that be of a true hart Yea to those that are of a bad hart too as this mans presideÌ„t example teacheth vs. We should rather
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